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THOUGHTS ON BEING; 



SUGGESTED BY MEDITATION 



THE INFINITE, THE IMMATERIAL, 



THE ETERNAL. 



11 



BY 



EDWARD SHIRLEY KENNEDY. 



" Be ready always to give an answer to every man that asketh you a reason 
fur the hope that is in you, with meekness and fear." — 1 Peter, iii. 15. 



LONDON: 

a 

LONGMAN, BROWN, GREEN, AND LONGMANS, 



PATERNOSTER-ROW. 
1850. 

c- 



^ 



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THE LIBV I 
I WASH! N 



London : 

Spottiswoodes and Shaw, 

N.w-Strtet- Square. 



PREFACE. 



The following pages, like a great majority of 
books, were not written in the first instance with 
a view to publication. 

They had their origin in a casual conversation, 
in the reading which this induced, and in the 
reflections which thence arose. These reflections 
were by no means foreign to the writer's tem- 
perament, and he has followed them out from 
time to time, and noted down the results of his 
reading and meditation, as opportunity or incli- 
nation tempted him. The true nature of Eternity 
and Time was the first subject of his thoughts : 
and he has found it difficult to limit the topics 
which meditation upon the abstruse truths of 
metaphysical and psychological science suggests. 

It has occasionally been his lot to wander 
through romantic districts of foreign lands, with 
no companion but the star- lit canopy of heaven, 
and to find his mind wrapt in the contemplations 
which its infinite and mysterious being so na- 
turally inspires. When nature is seen displayed 

A 2 



IV PREFACE. 

upon her grandest scale, her influence is power- 
fully exerted in tempting both mind and body to 
try untrodden paths, to aspire to high positions, 
and to labour onward through difficulties and 
dangers to the highest elevations that the powers 
of man can possibly attain. He who gives him- 
self up to this inspiriting impulse is sometimes 
pained to find himself enveloped in clouds, and 
sometimes rewarded with brilliant sunshine ; but 
he uniformly finds both body and mind invigo- 
rated by the exercise. 

In these scenes the writer has found how false 
lights, deceptive appearances, diversities of power 
of vision, and even liveliness or lack of imagina- 
tion, lead men who stand side by side to see 
differently the same thing. Since this is so when 
viewing terrestrial scenery, how much more so 
must it be the case when contemplating the remote 
objects of mental vision ; and how great a diversity 
of opinion must be anticipated on nearly all the 
topics discussed in the following pages. 

The writer has therein endeavoured to explain 
the true nature of Eternity and Time, — to point 
out certain phenomena of both, — and to examine 
certain doubtful or deceptive opinions respecting 
them. 

The concluding part of the work is devoted to 



PKEFACE. V 

pointing out the bearing which an accurate com- 
prehension of these truths has on certain im- 
portant questions touching the soul of man, that 
have been more or less agitated at nearly every 
period of the Christian era. 

The desultory manner, and the broken in- 
tervals, in which the book has been composed, 
have rendered it more fragmentary and less re- 
gularly arranged than the Author could have 
desired ; but as he never proposed to give to the 
world any thing that could be mistaken for a 
" system " of philosophy, this evil is of less 
moment. 

In discussing the subjects that have suggested 
themselves, he has introduced many theological 
views and opinions which are different from 
those now generally received. In doing so, he 
is anxious to guard himself from the supposition 
of assertiug that they are his, either by invention 
or adoption. He knows full well that many 
writers have put in print ideas which they 
erroneously, but sincerely, believed to be original, 
and that the great bulk of " new lights " in 
theology are but exploded heresies ; yet the 
doctrines herein discussed, whether true or false, 
appear to him worthy of further consideration. 

As in their fruitless search for the philosopher's 

A 3 



VI PREFACE. 

stone, mediaeval chemists made many of the great 
discoveries on which modern chemistry is founded; 
so, in the elaborate and careful consideration of 
the difficulties of psychology, should those diffi- 
culties themselves receive no solution, important 
truths must be nevertheless incidentally dis- 
covered or confirmed. If so, the labourer will 
not be without his reward. 

But, above all things, the writer is anxious to 
guard himself against any suspicion of dogma- 
tising or laying down the law certainly or con- 
clusively on any of the topics discussed. 

He proposes to examine, to discuss, to sift 
them ; but, while he is ready to point out the 
conclusion to which the examination appears to 
him legitimately to lead, he has earnestly en- 
deavoured to express his opinions in that spirit 
of respect for others, toleration, and Christian 
charity, which a mind engaged in the earnest and 
honest search after truth learns from the very 
nature of its labours. 

To suggest an elevated train of thought, and 
to promote an earnest inquiry after truth in its 
purity, are the main objects of his work. 



CONTENTS. 



Introduction - Page 1 



ETERNITY. 

The word familiar. Uncertain opinions of antiquity as to 
the existence of Eternity. This only proved by revelation. 
Its definition the object, not the commencement, of inquiry. 
Lord Brougham. Usually divided into the Infinite Past 
and the Infinite Future - - - 19 

THE INFINITE PAST. 

The Infinite Past. Being without beginning. Usually con- 
sidered to be a point infinitely remote. Inability satis- 
factorily to conceive this idea. Inadequacy of the ex- 
planation as generally given. Inquiry into the nature of 
Time advisable 25 

TIME. 

The word Time has two meanings : the one arbitrary, the 
other absolute. The second the object of inquiry. Its 
various aspects. Effect of change in the observer's position, 
east or west. Undulations of light and sound carried 
onwards into space. Effects perceived by sentient Beings 
on earth if travelling with similar rapidity ; and if 
travelling at their ordinary speed ; and if travelling into 
a 4 



Vlll CONTENTS. 

space. " The Stars and the Earth." Result of illustrations. 
Time is caused by successive change in material form. 
Change in immaterial Being gives no idea of Time. Deep 
thought. Dreaming. To a Being unconscious of material 
change all existence is present. Increase and decrease 
of Time. Its divisibility. Unlimited addition to limited 
Being does not equal the infinite. Illustration. The 
expression " Time becomes nothing when compared with 
eternity," a source of error - - Page 29 

THE INFINITE PAST, OR BEING WITHOUT 
BEGINNING. 

Distinct from past time. Can its nature vary? Peculiar 
property of Being without beginning cannot be lost. 
Can Being without beginning terminate ? The whole of 
Being without beginning is now present and can never 
cease - - - . - - 53 

THE INFINITE FUTURE, OR BEING WITHOUT 

END. 

Three points of view. Its peculiar property of Being with- 
out end cannot be lost. Can Being without end be created 
in the future ? Its duration is in the Infinite Past 62 

ETERNITY. 

Inaptitude of mathematics to this subject. Mathematical 
examination may be attempted with caution. Pre- 
vious modification of expression. Examination. Result. 
Neither the Infinite Past nor the Infinite Future can 
terminate in any point, past, present, or future. That 
which has an end in duration has a beginning in duration. 
That which has a beginning in duration has an end in 
duration. Being without beginning, eternal. Being with- 



CONTENTS IX 

out end, eternal. Archbishop Whateley. Cowley. Boe- 
thius. That which is eternal will be described in the 
present tense. Dr. Adam Clarke. Priority or conse- 
quence impossible without the lapse of time. Neither 
the end of time nor its beginning is the beginning of 
eternity - Page 67 

REPEATED MANIFESTATIONS OF TIME. 

The beginning and end of time. Alfred Smee. Time exists 
by the will of the First Great Cause. Is another creation 
of time possible ? Not to be doubted by believers in 
revelation. Is it probable? Is it to be proved? The 
creation of two distinct manifestations of time is a reality. 
Is the number limited 78 

TIME AND ETERNITY. 

Schlegel. Is obliged to assume a two-fold form of time. 
The one form is sensible time ; the other eternity. Views 
to a certain extent similar. Eternity and time. Time 
is not eternity fallen into a state of disorder. Caution 
required in asking " Who could have plunged eternity 
into disorder?" Answer to be received with greater 
caution. Time and eternity perfect. Adapted to twofold 
state of man. Time subjected to man in his original 
innocence. Received power over him after his trans- 
gression. And will again become his ministering spirit in 
his restoration - - - - - 86 

THE IMMATERIAL. 

Four general principles obtained from the consideration of 
time and eternity. First application of them. Things 
of earth temporary. Of heaven eternal. The Divine 
attributes. Archbishop Whateley. Enlightened views of 



X CONTENTS. 

the Divine attributes far different from their full com- 
prehension. This impossible to man. Ideas of the im- 
material, negative and positive. Alfred Smee. Dr. King. 
Alfred Smee. Psalm cxxxix. Result of inquiry. This 
is applicable to all that is immaterial. Therefore to the 
arch-principle of evil. Other attributes not universally 
applicable to the immaterial. Omnipotence. Allmerciful- 
ness. Immutability. Heaven and hell. The soul of man. 
Each perfectly distinct. Possesses the essential attributes 
of the immaterial. These are now veiled from man's 
consciousness. The number of human souls. Aspiration 
of the spirit held in check by the restraint of the body 

Page 95 

THE VISIBLE BODY. 

Resurrection of the body. Want of unanimity upon this 
. subject among writers upon divinity. Archbishop Tillot- 
son. Dr. Olinthus Gregory. Bishop Stillingfleet. John 
Locke. Dr. Watts. Dr. Clarke. Objection as to men 
eaten by fishes or by other men. Deformity. Language 
of Scripture. Archbishop Whateley. Sleep of the soul. 
Incorruptible body. Natural and spiritual body. St. Paul. 
Reply to Dr. Gregory. General omission in Scripture of 
reference to the resurrection of the wicked. John Locke. 
Many passages limited to the future state of the righteous. 
Soul reunited to the body after the lapse of unknown ages. 
Mary Somerville. M. J. Schleiden. Dean Stanhope* 
Change to a spiritual body. Does Scripture teach the 
resurrection of a body visible, limited, and material 115 

THE SOUL OF MAN. 

Self-consciousness of its existence. Coexistent with self. 
Opinions of antiquity as to its immortality. Plato sup- 



CONTENTS. XI 

ports the doctrine by four arguments. These arguments 
instructive, but fail to produce conviction. Archbishop 
Whateley. Third argument of Plato. Origen. Distinction 
to be drawn between previous and eternal existence. 
Schlegel. Immortality of the soul not proved by Plato or 
Butler. Revelation the only sure guide - Page 141 

ETERNITY OF THE SOUL. 

Reason required only where Scripture is silent. Eternity 
of the soul inferred from four considerations. Dr. Watts. 
Objection to apparent limit to Omnipotence answered. 
Qucestio vexata as to exact moment of the creation of each 
soul. Birth of the body not an actual creation. But a 
development from preceding organisation. And dependant 
upon man. Manifestation of the soul the act of a higher 
power. Influence of evil the cause of present ignorance. 
Wherefore is evil allowed ? Human reason not permitted 
to answer. Spirit of evil eternal. Schlegel. Lucifer. 
Fallen angels. Adam not immutable. Olinthus Gregory. 
Effects of evil at present day. Lord Ashley. Bishop 
of London. Dr. Conolly. Charles Dickens. State of 
many of the poor one of utter helplessness. Feelings 
with which they should be regarded. Bishop Butler. 
Appearance of such beings upon earth a punishment. 
Application of reason. Blaise Pascal. Population of the 
world. Number hastening onwards to everlasting punish- 
ment. Apparently at variance with a dispensation of 
mercy. Hartley on Man. Attempts to reconcile apparent 
contradiction. These not always successful. Perplexing 
thoughts of those unconvinced. As expressed by them in 
words. Sublimity of the Christian faith. It is that of a 
limited number. The question of the wavering. Of the 
Infidel. The answer of the Atheist. Of the Believer. 



Xll CONTENTS. 

Of the Christian philosopher. The soul eternal. Not 
the spirit of a good angel. Is it that of a fallen angel ? 
Is a season of probation given to the fallen angels ? Rev. 
Thomas Adam. The Prince of this world tempted one 
of his own evil spirits. Schlegel. Dante. Election a 
tenet of Calvinism. In accordance with Scripture. And 
with human ideas of justice. All the race of Adam are 
deserving of punishment - - Page 151 

INDIVIDUAL GUILT. 

Each individual is rebelling in Eternity. Spiritual and 
eternal Beings are unable aud unwilling to repent. Con- 
tinuous obduracy. Satan. Punishment devised. Different 
from that of man. It is a merciful infliction. An opportunity 
of repentance, and a means of reconciliation - - 192 

MANIFESTATION OF MAN UPON EARTH. 

Birth is the election of God. This extension of the Christian 
doctrine affords an instance of divine love. In accordance 
with Scripture. Reconciliation made for thrones and 
principalities and powers. Eternal knowledge of evil ir- 
reconcilable with happiness. The gift of oblivion. This 
gift not imaginary. Present life is one of suspended 
knowledge. Blaise Pascal. Reality of this gift not sus- 
ceptible of absolute proof. But in harmony with divine 
providence. And a further source of thankfulness. Rev. 
Thomas Adam - - - - - 195 

CREATION. 

Repentance impossible in Eternity. Time given for repent- 
ance. Birth of Adam. Time and Eternity reign together. 
The first man not infallible. Resistance to temptation 
necessary for improvement. Test of obedience provided. 



CONTENTS. Xlll 

A test of universal virtue. Carlisle. Prohibition given 
was more than a test of virtue. Knowledge of evil 
threatened destruction to the gift of oblivion. And was a 
consciousness of sin. Butler - - Page 206 

REVIEW. 

Antagonistic principles of good and evil. Ministering spirits. 
Dr. Whitby. Dr. Clarke. Rev. John Wesley. The 
Being of infinite goodness delights in mercy. By evil 
Beings purely spiritual conversion is undesired and unat- 
tainable. Birth a punishment. Therefore a proof of guilt 
committed in another sphere of existence. The punish- 
ment of Heaven a means of reconciliation. Such is our 
present dispensation. Fallen angels not yet condemned. 
Reserved for final sentence. Dr. Clarke. Birth of our 
first parents. Their peculiar trial an eminent instance of 
infinite wisdom and goodness. Former question again 
answered ------ 215 

FALL OF MAN. 

Adam was innocent, holy, and divine. He was discontented, 

proud, and devilish. He had power to resist. He failed. 

His descendants doubly sinful. Dr. Hooker. Depravity 

of man. Divine goodness once again manifested - 226 

REDEMPTION OF SINNERS. 
Birth of a human being similar to Adam possible at the 
present day. Such limited scheme of restoration not 
in accordance with infinite wisdom and goodness. Homily 
on the Passion. Gregory. Divine love manifested in 
redemption. Doubts entertained by some respecting its 
infinite depth. Their views stated. Their difficulty re- 
moved by a belief in the eternity of the soul. Beauty 



XIV CONTENTS. 

of scriptural description. Rev. Thomas Adam. Lowth's 
Isaiah. Type prefigured in Adam fulfilled - - 230 

TYPE PREFIGURED IN ADAM. 

Fulfilment of the type to be further traced. Exercise of 
free will in resisting temptation necessary for the perfecting 
of the soul of Adam. Mortification of the desires of the 
flesh, and energy in the pursuit of good, necessary for the 
perfecting of all men. We are made partakers of heaven 
by obedience, by knowledge, by charity. Heavenly hap- 
piness proportioned to the frequent exercise of these 
duties on earth. St. Paul. Dr. Adam Clarke. Happiness 
will not be proportional to the amount of our gifts, but to 
their beneficial application - - Page 246 

REFLECTIONS. 

Works of supererogation. Equal happiness. Adam was 
not meet for the kingdom of heaven. The criminal. The 
profligate. The reckless. The murderer. The murdered. 
The murderer's repentance upon the scaffold. Gregory. 
Rev. Thomas Adam. We are not sinners only by com- 
mission of sin upon earth. Justification visible and spi- 
ritual. Schlegel. Degrees of future happiness. Cowper. 
Temporary knowledge useless. Knowledge that tends to 
the increase of heavenly happiness to be sought after. 
Gregory. Type prefigured in Adam is threefold - 256 

REPEATED SEASONS OF PROBATION. 

The number of spiritual beings probably unlimited. The 
present manifestation of time too limited for the trial of 
all. Repeated creations of time. During the present 
time a certain number of evil beings is forgiven. And a 



CONTENTS. XV 

certain number condemned. Of those condemned one 
portion has sinned through wilfulness. Another portion 
through ignorance. Dare we hope that a second season 
of probation will be given to these ? The just will be as 
the angels in heaven. Continuance of earthly friendships 
and love to be hoped for in heaven. All "whom we have 
known on earth may be condemned. And we shall be 
alone. Faith. Charity. Hope. Praise. Hartley on 
Man. Wollaston's " Religion of Nature." Bishop Porteus. 
Bishop Mann. Gregory. Schlegel. The angels in 
heaven. Schlegel. Dr. Whitby. The type prefigured 
in Adam a second time fulfilled. The just will be minis- 
tering spirits to those on earth. Far different aspect is 
now presented of loneliness in eternity. The type pre- 
figured in Adam yet again and again fulfilled. The do- 
minion of evil is ever losing power. The kingdom of good 
ever growing brighter in glory - - Page 272 



NOTES. 

Note A. - - - - 295 

Note B. - - - - - 300 

Note C. - ib. 

Note D. - - - - - 301 



INTRODUCTION. 



" Prove all things, hold fast that which is good. 



To exercise reason is the privilege of man : to 
him alone has it been given to explore the groves 
of knowledge, and ascertain the virtue of every 
tree and plant that grow therein. Countless are 
these in number, infinite in variety, but conspi- 
cuously and far above all others one proudly 
lifts its head to heaven : — 

" In the mid-garden tower'd a giant tree, 

Rock-rooted on a mountain-top it grew, 

Rear'd its unrivall'd head on high, 

And stretch'd a thousand branches o'er the sky, 

Drinking with all its leaves celestial dew." b 

Yery beautiful and pleasing to the sight is 
this monarch of the grove. In grandeur he rises 
from the ground, piercing the highest region of 
thought, and spreading his arms abroad in the 
vast expanse of the ideal. Difficult is the at- 

a 1 Thess. v. 2i. b Southey. 



2 INTRODUCTION. 

tempt to climb, for every branch extends beyond 
the reach of sense and demands especial exertion 
of the intellect ; but to overcome all difficulty, 
and gain the top, exceeds the power of man. 
Perfect attainment of knowledge dwells with the 
unfettered spirit of immortality. 

Such is the philosophy which seeks to learn 
the nature of the infinite, the immaterial, and 
the eternal ; and such is the tree to the contem- 
plation of which we are about to direct the 
utmost power of mind. But we must first weigh 
the words of those who shun its presence as 
that of the fabled Upas, regarding it either as 
the forbidden tree of the knowledge of good and 
evil, or as one of those, pleasing but delusive, 
which breathe the murky vapours from the sea 
of Sodom ; the fruit thus being the cause either 
of sin or disappointment. Among the opponents 
to these branches of knowledge, there are those 
who believe that the study of them involves no 
actual sin, but consider that the result obtained, 
after long and arduous inquiry, is not of suffi- 
cient importance to justify the length of the 
examination, and that the time so occupied 
might have been more profitably employed. 
There are, too, those who regard the wish to 



INTRODUCTION, 6 

explore a distant country as a possible trans- 
gression ; and they consequently look upon every 
attempt to raise the thoughts into regions where 
their flight can be but with difficulty sustained, 
as an act of presumption by which man ap- 
proaches too closely those things the nature of 
which has not been revealed, and therefore (as 
they believe) forbidden to be sought after. 

It is true that the uncertainty and contra- 
diction which have attended the researches both 
of ancient and modern philosophers sufficiently 
prove that an ill-regulated or too ardent pursuit 
of this study must be attended with many evil 
effects ; and from this cause probably it has been 
too hastily regarded by some as an amusing spe- 
culation, serving only to sharpen the intellect, 
without aim or purpose, and unproductive of 
benefit. But is not this result to be attributed 
principally to the mode in which the exa- 
mination has been carried on, rather than to 
the nature of the subject ? With philosophers 
the lamp of revelation has, I fear, but too often 
burned in vain ; they have too frequently relied 
upon the unaided light of reason, and the over- 
confidence of the inquirer has supported that 
as a certainty which was in fact but the off- 

B 2 



4 INTRODUCTION. 

spring of undigested theory. But by proceeding 
in accordance with Scripture, the Christian will 
not fall into the unbelief of the present German 
school; and by directing his thoughts to the 
contemplation of his high destiny, the man of 
cultivated mind raises himself far above the 
follies of those who take delight in frivolous 
pursuits, or pass their time in sensual gratifi- 
cation. 

Thus we are taught that our earthly nature 
is twofold. It is in two separate and distinct 
spheres that " we live and move and have our 
being." In the one are found the desires and 
wants of outward sense, in the other dwell the 
aspirations of the inward spirit. " They that 
are after the flesh do mind the things of the 
flesh, but they that are after the Spirit the 
things of the Spirit ; for to be carnally-minded 
is death, but to be spiritually-minded is life 
and peace." " This I say, then ; walk in the 
Spirit, and ye shall not fulfil the lust of the 
flesh, for the flesh lusteth against the Spirit, 
and the Spirit against the flesh, and these are 
contrary the one to the other, so that ye cannot 
do the things that ye would." He that soweth 
to his flesh shall of the flesh reap corruption ; 



INTRODUCTION. 5 

but he that soweth to the Spirit shall of the 
Spirit reap life everlasting." a 

And this higher life which thus earnestly 
seeks an immortal inheritance is likewise two- 
fold. It is not only a trial of faith and charity, 
but it is also a preparation for that season in 
which those " which came out of great tribu- 
lation, and have washed their robes and made 
them white in the blood of the Lamb, shall 
hunger no more, neither thirst any more." b 
That study, therefore, is not of light value which 
teaches us how knowledge here obtained may 
influence our state hereafter ; that study by 
which we learn carefully to distinguish that 
which relates solely to the present life, and will 
perish with it, from that which is not only co- 
existent with the continuance of time, but also 
embraces the whole duration of eternity. 

The objects of sense, and the organs essential 
to their proper enjoyment, depend upon each 
other, and are mutually adapted. At least a 
portion of these material objects, and the corre- 
sponding modes of perception, will pass away. 
Many causes of sensible pleasure and pain have 
arisen from the spread of civilisation, and have 

a Rom. viii. 8. ; Gal. v. 16., vi. 8. b Rev. vii. 14. 16. 
b 3 



6 INTRODUCTION. 

increased far beyond the original provision of 
nature ; but they are of man's formation, and, 
whether they be useful or the reverse, neces- 
sary or artificial, all are temporary. The know- 
ledge, therefore, which is applicable to their 
consideration can be but evanescent, and will 
hereafter become useless. " But this I say, 
brethren, the time is short : it remaineth, that 
both they that have wives be as though they had 
none ; and they that weep, as though they wept 
not ; and they that rejoice, as though they re- 
joiced not ; and they that buy, as though they 
possessed not ; and they that use this world, as 
not abusing it: for the fashion of this world 
passeth away." a 

Concentration of thought upon subjects the 
most abstract may with some fail to produce 
any tangible result, any result of practical be- 
nefit ; but by it alone can man exercise, to its 
fullest extent, his power of reasoning — that most 
noble attribute, which entitles him to his proud 
pre-eminence over all created beings. We must, 
however, emphatically deny that this absence 
of useful application is inevitable ; we believe that 
great good may be derived from the unflinching 
a 1 Cor. vii. 29. 



INTRODUCTION. 7 

prosecution of such inquiry, and we look forward 
with confidence to a time when the importance 
of these subjects v/ill be more generally acknow- 
ledged. This branch of study already possesses 
the sanction of antiquity, for Aristotle has said 
that when the investigation of subjects demand- 
ing the purest intellectual research is conducted 
with propriety, the inquirer is raised above mere 
physical knowledge, and is carried into the 
highest domains of science. But it has been 
reserved to the Christian alone to reject at once 
that which is opposed to revelation, and thus to 
define the extent of those regions to which the 
mind of man may aspire. 

In those calm moments when the soul holds 
communion with herself, desire for information 
attains its most ample development. It is amid 
the solitude of the mountain fastness, and under 
the dark star-lit vault of heaven, that in mid- 
night meditation this eager craving is felt within 
us, and the immortal spirit yearns for the 
knowledge of truth. Then it is that we fully 
feel that our body " is of the earth, earthy ; " 
that, in its present form, it acts as an obstruction 
to the aspiration of the soul; and that, by its 
present wants, it continually compels us to 

B 4 



8 INTRODUCTION. 

withdraw from the contemplation of heavenly 
things, and to direct our thoughts towards those 
which are temporary. This earnest contem- 
plation of visible and invisible Being produces 
that disposition of mind which assists us in 
attaining and appreciating the highest intel- 
lectual and moral development ; but, above all, 
it is eminently calculated to induce us trustfully 
to look forward to that time to come when all 
doubt shall be dispersed, and it powerfully 
strengthens the belief that our future state of 
bliss will not be one in which the pleasure of 
sense will be exalted, but will rather be a state 
in which all the mysteries of creation shall be 
made clear. Thus, while this application of the 
powers of the mind brings forcibly before us the 
many deep things which lie hidden beneath the 
surface, and brings home to our perception our 
own great want of knowledge as to their nature, 
it raises up an eager hope and craving for satis- 
faction ; it points out the mode in which pre- 
paration is to be made for the reception of truth, 
and, with Divine guidance, it may possibly be a 
foretaste of that eternity in which the full flood 
of light shall be poured forth upon those who 
shall have walked worthily in the season of 
difficulty. 



INTRODUCTION. 9 

The bold swimmer delights to breast the 
curling breakers, and thus prove his mastery 
over the rage of ocean. The rower, conscious 
of power and confident in skill, steers his frail 
bark amid contending currents, and carries her 
with safety over the broken waters. The man 
of cultivated mind, accustomed to turn his 
thoughts inwardly upon self-examination, and 
thus reflect upon their inmost nature, finds his 
own reward in conscious improvement, while all 
rejoice exultingly in the proud feeling of success 
over difficulty. But when the spirit of man 
rises to the contemplation of the hidden mys- 
teries of Being, and when, with each return 
from the regions of the Ideal, she wings her 
flight with increasing confidence, and gains new 
courage as the multiplying stores of knowledge 
are poured forth, what language can describe 
her ecstasy ! 

Thus would I answer those who assert that 
this branch of study is without aim or purpose. 
But there is one other consequence, which only 
becomes apparent as we continue to accustom 
ourselves to reflect upon these questions, as our 
thoughts consequently acquire a tendency to 
shape themselves in a particular form, and as we 



10 INTRODUCTION. 

habitually estimate all things by the unchanging 
standard of their eternal value. A new sense, or 
rather a faculty beyond all sense, is actually 
called into existence. Not only are our af- 
fections weaned from the frivolous and tempo- 
rary pursuits of this transitory state, and fixed 
upon things above, but we are slowly though 
surely led to form a true and more elevated idea 
of a part of those joys which will be our portion 
when we shall be no longer tied and bound in 
this prison-house of flesh. It is by these 
thoughts that we are led, step by step and hour 
by hour, far from those scenes of strife which 
take from life's short span, and leave the trace 
of sin as a blot to stain the soul. It is by these 
thoughts that we are taught how slight should 
be the weight of those fears, for the ills of this 
life, which seem at times to drag us to the grave 
and plunge the soul in death. These thoughts, 
too, it is which show us the small worth of those 
vain hopes for the bright things of earth which 
we have drawn close to our hearts, and which 
are in our eyes the pearls of great price, that 
with toil and care we weave with a web of life, 
which it may be shall this hour pass from us. 
Surely, then, these are fruits well worth the time 



INTRODUCTION. 11 

bestowed, and ought alone to be sufficient in- 
ducement for perseverance. 

The devout Christian may perhaps hesitate to 
penetrate deeply into the nature and grounds of 
his belief, fearing that he might thus put reason 
in the place of faith. But that determination of 
spirit, which blindly and without examination 
adheres to an article of belief for which it will 
not attempt to give a reason, is not faith, but 
superstition. It is but one degree, if any, above 
the blind ignorance of the unenlightened heathen, 
who clings to the ancient and time-honoured 
rites of his forefathers, who believes in the 
power of stocks and stones, and imitates in 
sensual pleasure the supposed nature of his 
deities. And yet to him we are accustomed to 
send forth missionaries, whose first duty it is to 
impress upon him the necessity of examining 
most closely the peculiarities of his own religion, 
while we ourselves hesitate to do that which we 
require of him. We deem it dangerous to in- 
quire into the mysteries of creation, and we 
refuse to examine rashly the foundations of our 
Christian faith, fearing that, urged on by the 
intoxicating influence of human pride in human 
intellect, we should place confidence in our de- 



1 2 INTRODUCTION. 

ductions above our faith in God's teaching, and 
substitute the vanity of intellectual power for 
the humility and teachableness of those "little 
children of whom is the kingdom of God." 

A careful examination of the first principles 
of the philosophy of religion, conducted in a 
spirit of humble reliance upon His teaching, so 
far from leading us into idle and deluding specu- 
lations, may, and with God's blessing should, 
enable us to give a reason for the faith that is 
in us, and supply us with the means of satisfying 
the doubts, not only of ourselves, but of others : 
" for the two great lights of God, reason and 
revelation, never contradict each other, though 
one be superior to the other." a 

It is by the light of reason that we are enabled 
to preserve undefiled that invaluable heritage of 
religious freedom which Luther bequeathed to 
us, when, with the mighty energy of an en- 
lightened mind, he had shaken off the trammels 
of the Church of Rome. We inculcate the duty 
of a reasoning inquiry, and insist upon the 
benefit which it confers, when we seek to turn 
the heathen from the error of his way and to 
bring him within the fold of the One Shepherd. 

a Dr. Watts's Strength and Weakness of Human Reason. 



INTRODUCTION. 13 

And we ourselves, by continually advancing in 
widening fields of knowledge, by exercising with 
greater diligence the Divine gift of reason, by 
receiving the immutable principles of justice and 
mercy as guides to the study of " the Law and 
of the Testimony;" — we ourselves, by constant 
prayer that the Divine teaching may accompany 
our efforts, hope thus gradually to reconcile the 
apparent contradictions of Scripture, to clear 
away the clouds which still overshadow our 
present existence, and to confirm our faith in 
the everlasting truth of that religion which is 
founded upon the " Rock of Ages." 

But if it be not intended that this noble 
gift of reason should be exerted to the utmost 
when directed to questions upon which Scripture 
is silent, who shall affix the limit ? Who shall 
set bounds to the manifestation and development 
of that " indefinite feeling of profound desire, 
which is satisfied with no earthly object, whether 
real or ideal, but is ever directed to the eternal 
and divine. . . . In certain happy temperaments, 
under circumstances favourable to their free 
expansion, this vague longing is peculiar to the 
age of youth, and is often enough observed there. 
Indeed, it is in that soft melancholy which is 



14 INTRODUCTION. 

always joined with the half-unconscious but 
pleasant feeling of the blooming fulness of life, 
that lies the charm which the reminiscence of 
the days of youth possesses for the calm and 
quiet contemplations of old age. Here, too, the 
distinctive mark between the genuine and spurious 
manifestation of this feeling is both simple enough 
and easily found. For as this longing may in 
general be explained as an inchoate state — a 
love yet to be developed — the question reduces 
itself consequently to the simple one of deter- 
mining the nature of this love. If upon the 
first development and gratification of the passions 
this love immediately passes over to, and loses 
itself in, the ordinary realities of life, then is it 
no genuine manifestation of the heavenly feeling, 
but a mere earthly and sensual longing. But 
when it survives the youthful ebullition of the 
feelings, when it does but become deeper and 
more intense by time, when it is satisfied with 
no joys and stifled by no sorrows of earth — 
when, from the midst of the struggles of life and 
the pressure of the world, it turns like a light- 
seeing eye upon the storm-tossed waves of the 
ocean of time, to the heaven of heavens, watching 
to discover there some star of eternal hope — 



INTRODUCTION. 15 

then is it that true and genuine longing, which, 
directing itself to the divine, is itself also of a 
celestial origin. Out of this root springs almost 
every thing that is intellectually beautiful and 
great — even the love of scientific certainty itself, 
and of a profound knowledge of life and nature. 
Philosophy indeed has no other source, and we 
might in this respect call it, with much propriety, 
the doctrine or the science of longing. But even 
that youthful longing, already noticed, is often- 
times a genuine, or at least the first, foundation 
of the higher and truer species, although, unlike 
the latter, it is as yet neither purely evolved nor 
refined by the course of time. 

" Could men's eyes be but once opened to seek 
it, how would they be amazed at the infinity 
which they have neglected, and might have at- 
tained to, and which generally in the world 
remains neglected and unattainecl ! But, of the 
many thousands whom this remark concerns, how 
very few ever attain to a clear cognition of their 
real destination! And the reason of this is 
simply the fact, that the faith of men is all too 
weak ; and, above all, that it is too vaguely 
general, too superficial, too little searching or 
profound — not sufficiently personal and childlike. 



16 INTRODUCTION. 

. . . The longing after the eternal and divine 
which has been already described is the seeking 
of God ; but this calm inward assent of the will, 
whenever, with a childlike faith and an enduring 
love, and in steadfast hope, it is carried through 
and maintained with unwavering fidelity through- 
out life, is the actual finding of Him within us, 
and a constant adherence to Him when once we 
have found Him. As the root and principle of 
all that is best and noblest in man, this divine 
longing cannot be too highly estimated ; and 
nowhere is it so inimitably described, and its 
excellence so fully acknowledged, as in Holy Writ 
itself."* 

The preceding reflections give us undoubted 
cause for the conviction, that not only is this 
contemplation of invisible Being attended by 
results beneficial in the highest degree to us all, 
but that it is in strict unison with the will of 
Him who has placed us here, — not that we may 
regard the things of earth, but that we may set 
our affections upon the things of heaven. That 
which has been enjoined is for our good ; that 
which is for our good has been enjoined. " Man 
is evidently made for thinking ; this is the whole 
a Schlegel's Philosophy of Life, pp.34. 111. 



INTRODUCTION. 17 

of his dignity, and the whole of his merit. To 
think as he ought, is the whole of his duty ; and 
the true order of thinking is to begin with 
himself, his Author, and his end. . . . Thus the 
whole of our dignity consists in thought. It is 
by this we are to elevate ourselves, and not by 
mere space and duration. Let us, then, labour to 
think well: this is the principle of morality." a 
"Keason is the light of the soul." "Prove all 
things; hold fast that which is good;" but 
"believe not every spirit, but try the spirits 
whether they are of God ;" " and be ready always 
to give an answer to every man that asketh you 
a reason of the hope that is in you." b Spare there- 
fore no effort of the intellect. Seek earnestly to 
distinguish truth from falsehood, the just from 
the unjust. 

Withdraw the thoughts unflinchingly from 
frivolous and temporary pursuits, and concen- 
trate the utmost attention upon that which is 
spiritual and eternal. Penetrate unweariedly 
into the mysteries of creation, and search the 
Scriptures thoroughly that they may assist the 
light of reason in reconciling all things with the 

a Blaise Pascal : Thoughts on Religion, pp. 50. 118. 
h 1 Thess. v. 21. 3 1 John, iv. 1. ; 1 Peter, iii. 15. 

C 



1 8 INTRODUCTION. 

marvellous attributes of infinite power, wisdom, 
and goodness. 

But as the material and temporary sun of 
heaven shines upon the just and the unjust, so 
must the light of reason bring before man's 
spiritual and eternal consciousness both good 
and evil; and the wider his thoughts expand, 
and the higher the realm in which they take 
their flight, the greater are their power and 
their means both for good and evil. Temper- 
ately, therefore, and with moderation, let us 
begin our course ; and then, with the silver lamp 
of revelation in our hand, and the divine mani- 
festations of peace, goodwill, and charity to all 
men, as unerring guides through every diffi- 
culty, we may surely, without presumption, en- 
tertain the hope that we are not about too 
rashly to traverse realms of inquiry which man 
in his present state will probably never be per- 
mitted thoroughly to explore. 



THOUGHTS ON BEING, 



ETERNITY. 



What is Eternity ? can aught 
Paint its duration to the thought ? 

Tell all the sand the ocean laves, 
Tell all its changes, all its waves, 
Or tell, with more laborious pains, 
The drops its mighty mass contains : 
Be this astonishing account 
Augmented with the full amount 
Of all the drops the clouds have shed, 
Where'er their wat'ry fleeces spread, 
Thro' all Time's long-protracted tour, 
From Adam to the present hour ; — 
Still short the sum, nor can it vie 
With the more num'rous years that lie 
Embosom'd in Eternity. 
Attend, O man, with awe divine, 
For this Eternity is thine ! a 

" Verily, verily, I say unto you, Before Abraham was, I 
am. I am that I am, which is, and which was, and which is 
to come." b 

"With the word Eternity are associated the 
earliest ideas of childhood. But this familiarity 

a Gibbons. 

b John, viii. 58. ; Exod. iii. 14. 5 Rev. i. 8. 
c 2 



20 THOUGHTS ON BEING. 

with the expression too frequently causes for- 
getfulness of the depth of meaning which it 
represents. We are satisfied with that which 
lies upon the surface, and have no desire to 
plunge beneath. 

We are conscious of time, for our senses note 
its passage ; but eternity appeals to the inner 
thought, and by an effort of the mind alone 
can it be perceived. Nay, I know not that 
the voice of reason herself speaks of eternity, 
for we find that its existence has by many been 
denied, while a belief in the immortality of 
spirit, and that in the fleeting nature of sen- 
sible objects, has each at times been rejected 
and received. By the philosophic schools of 
antiquity the eternity of spirit was more fre- 
quently denied than that of matter. Aristotle 
and the Peripatetics believed the vital heat of 
the body to arise from an ether which they 
called a fifth element, " neither heavy nor light, 
but of which the heaven and the stars are com- 
posed, and which, like them, is eternal." But 
in his treatise on courage this philosopher also 
remarks that " death is formidable beyond most 
other evils, on account of its excluding hope ; 
since it is a complete termination, and there 



ETERNITY. 21 

does not appear to be any thing, either of good 
or evil, beyond it." a The Sceptics, if indeed 
they had a fixed belief, preferred death to life, 
because it offered that " complete state of calm 
indifference which, in their opinion, constituted 
happiness." Epicurus taught "that death was 
not the end of misery only, but the utter de- 
struction of existence." He, with Democritus, 
however, believed in the eternity of matter. 
" The Sadducees say that there is no resur- 
rection, neither angel, nor spirit." b 

A belief in eternity is of necessity held by all 
Christians, and indeed to the reality of its ex- 
istence but few infidels of modern days refuse 
assent. 

" 'Tis the Divinity that stirs within us, 
'Tis heaven itself that points out an hereafter, 
And intimates eternity to man." c 

But there are some of us who are looking 
forward to an indistinct future when eternity 
shall appear, who believe that it will be created, 
but deny its present existence. Every doubt 
on this point is, however, removed by the words 
of that book in which we read of the " High 

a Arist. Eth. Nicom. b. iii. b Acts, xxiii. 8. 

c Addison. 

c 3 



22 THOUGHTS ON BEING. 

and Lofty One that inhabiteth eternity." a From 
that source, therefore, and from that alone, we 
draw full assurance that eternal Being, to which 
we are about to direct our thoughts, is not the 
uncertain creation of the imagination. There 
we learn that eternity is Being which now is 
and is now present. 

The nature of eternity we will not now at- 
tempt to define, for we must " regard the de- 
finition as rather the end of our inquiry than 
its commencement. Indeed this may generally 
be observed of metaphysical, or rather psycho- 
logical, inquiries : they are not like those of the 
mathematician, who must begin by defining ; 
but that is because his definition is in fact a 
statement of part of the hypothesis in each 
proposition. Thus whoever enunciates any pro- 
position respecting a property of the circle, pre- 
dicates that property of a figure whose radii are 
all equal, and it is as if he began by saying, 
' Let there be a curve line such that all the 
straight lines drawn from its points to another 
point within it are equal, then I say that the 
rectangles are equal ; which, &c.' The general 
definition only saves the trouble of repeating 
a Isa. lvii. 15. 



ETERNITY. 23 

this assumption as part of the hypothesis in each 
proposition. But the nature of any thing of 
which we discourse in psychology is not the 
hypothesis we start from ; it is the goal or con- 
clusion we are seeking to arrive at. Indeed, so 
it is in physical science also ; we do not begin, 
but end, by denning the qualities of bodies, or 

their action on one another But 

there must be a definition of terms which does 
not imply our stating the nature of the thing 
defined ; it only implies that we must under- 
stand what the thing is to which the given word 
applies." a Thus, although we are as yet unable 
to give a satisfactory definition of that of which 
it is our object, in the course of inquiry, to 
obtain a clear idea, it is necessary to understand 
what that Being is which we propose to contem- 
plate. 

Now a full and complete idea of the word 
Eternity is, I think, given by the conception of 
Being which has had no beginning, and which 
will have no end of Being, which includes in its 
duration the infinite past and the infinite future. 
It is in accordance with this meaning of the word 
that we find that those who have endeavoured 

a Lord Brougham. 
C 4 



24 THOUGHTS ON BEING. 

to obtain clear ideas upon this subject have 
usually considered the whole duration of eternity 
as formed of two parts : — 

Infinitum a parte post: a beginning and no 
end, or the infinite future. 

Infinitum a parte ante: an end and no be- 
ginning, or the infinite past. 

By the earnest contemplation of these two 
divisions we hope to attain a full and perfect 
knowledge of the meaning of the word. 

But, as we advance in the examination of our 
subject, we shall be obliged to allude to the 
course of Time. It will therefore be necessary 
to obtain clear ideas of its nature, and a short 
digression must then be made for this purpose, 
but it will lead us back better fitted for resuming 
the contemplation of Eternity. After having thus 
dwelt upon the nature of time and of eternity 
we shall be prepared to consider whether there 
subsists between them any proportion or relation, 
or whether they be absolutely different and 
distinct. 



25 



THE INFINITE PAST. 

We have now to contemplate the Infinite Past 
and the Infinite Future. Many may be inclined 
to rest satisfied with the first ideas which these 
expressions are calculated to raise, and they may 
believe that their further development would 
lead to results of little importance, while the 
attempt would be attended with great diificulty. 

But let these words pass slowly before the eye 
of contemplation, and perhaps attention may 
suggest points for consideration which easily 
escape careless observation ; and let us hope that 
the results drawn from a careful examination 
and full developement of the subject will induce 
us to look upon eternity with feelings of more 
than usual awe, and lead the mind to a more 
perfect comprehension of subjects calculated to 
inspire feelings of solemn admiration and hopeful 
confidence. 

What is the Infinite Past ? The conception 
generally entertained by those whose inclination 
leads them to the consideration of such questions, 



26 THOUGHTS ON BEING. 

is that the Infinite Past represents a point of 
duration infinitely remote from the present, a 
point which is endeavoured to be made ap- 
preciable by the mind by the adoption of a 
negative mode of explanation, by the statement 
of that which is in reality a succession of points, 
not one of which truly represents the Being of 
which we are in search. The imagination is 
called upon first to realise the idea of an instant 
of time at the greatest possible distance back- 
wards from the present ; and when we believe 
that success has attended this attempt, it is 
necessary to make a further effort in order to 
look upon the Infinite Past as a point still more 
remote/ I have endeavoured to state shortly 
and fairly this mode of realising the idea ; and I 
think that even those most disposed at first to 
deny the correctness of the explanation so given 
will, after consideration, acknowledge that, how- 
ever the most usual modes of attempting to 
convey ah idea of the Infinite Past may be varied, 

a " We can only judge of time by a succession of impres- 
sions on the mind, and it is usually by supposing an infinite 
succession that we arrive at our notion of eternity." — 
Hind's History of the Rise and Progress of Christianity, 
vol. i. ch. v. 



THE INFINITE PAST. 27 

they must, when rigidly examined and dissected, 
end in the same result. 

I find it impossible to realise the idea of this 
supposed point ; it is to me one utterly incon- 
ceivable by the imagination, for, however dis- 
posed the mind may be towards the investigation, 
and however ardently it may wish for enlighten- 
ment, and however sincerely it may hope, and 
even believe, that success has attended its efforts, 
there must necessarily always exist this diffi- 
culty, — that to whatever remote distance in the 
past the imagination may travel backwards, and 
were it even then to proceed to a point, or to 
ten thousand points, each still further distant in 
the past, there must still be a point in the In- 
finite Past infinitely more remote. We have, in 
truth, been attempting continually to add to the 
duration of Being without beginning ; of Being, 
the past duration of which is infinite, and there- 
fore immeasurable and not susceptible of increase. 
Thus the Infinite Past cannot be represented 
by any point, real or imaginary ; so that, while 
we have perhaps fondly indulged the hope that 
reason and examination would remain satisfied 
with the idea which we had been taught to form, 
reflection at length awakens us to the certainty 



28 THOUGHTS ON BEING. 

that our success has been failure, and that our 
hopes have been as those of the " foolish man 
which built his house upon the sand." Now 
this apparent inability to realise a correct idea 
of the Infinite Past, and the disappointment 
which has attended our attempt, cannot arise 
from the nature of the subject, for the actual 
Being we must admit to be real. 

We have seen that the explanation of the 
Infinite Past, which we have just considered, not 
only does not convey an adequate idea of that 
which it endeavours to make plain, but that it 
gives us reason to believe that our eyes have 
been dazzled by a false and uncertain light. We 
will therefore endeavour to acquire a more satis- 
factory idea of the Infinite Past; but, before 
making the attempt, let us devote a few thoughts 
to the nature of Time. 



29 



TIME. 

Two meanings have been attached to the word 
Time, and between these we must carefully dis- 
tinguish. One meaning is understood when 
the word is applied to those arbitrary divisions 
which we call days, years, &c, and which we 
have adopted in order that we may have a fixed 
standard to which we may refer as admeasure- 
ments of any limited amount of duration. It is 
when used in this sense that Locke calls time 
" the measure of duration," not meaning thereby 
that a day or a year is the measure of indefinite 
duration, but rather of proportional duration ; as 
an inch or a foot is not the measure of space or 
indefinite extension, but rather of proportional 
extension. Time used in this sense means one 
of those artificial divisions which are adapted to 
the powers and wants of man, and give us a 
" mode by which the human mind perceives the 
occurrence of events." The other, which may 
be called the absolute meaning, is understood 
when the word is used to embrace that which is 



30 THOUGHTS ON BEING. 

of the past, the present, and the future, and not 
to define a particular admeasurement. It is 
then the representative of a duration regarding 
the nature of which our ideas may perhaps be 
somewhat uncertain. It is not an hour, nor a 
day, nor a year : 

" For time, though in eternity, applied 
To motion, measures all things durable 
By present, past, and future." a 

It is Time when thus generally applied that 
will be the subject of reflection in the follow- 
ing pages, and it is the active cause of its 
manifestation which we shall now attempt to 
ascertain. 

Now, we find that the appearance of time is 
modified in every conceivable way by the various 
aspects under which it is presented to the ob- 
servation of our senses. When we pass round 
the globe from west to east or from east to 
west, the watch gives no correct notion of local 
time. This can only be ascertained by the aid 
of an astronomical observation. For were we 
to start at noon and travel westward, so as to 
return to the same spot in twenty-four hours, 
the sun would appear stationary during the 

a Parad. Lost, book v. 1. 581. 



TIME. 3 J 

whole time; and upon a sun-dial carried with us 
the shadow would always remain the same 
length, always point in the same direction. 
Were we similarly to start at noon and travel 
eastward, so as to return to the same spot in 
twenty-four hours, we should twice pass through 
every hour of the day and night, twice should 
we see the sun set, twice should we see him rise, 
twice would the shadow upon the dial point 
towards the pole, twice would it increase in 
length, twice diminish. 

And, even in a physical point of view, distance 
does not make these cases absolutely impossible ; 
for as we leave the equator, the circular length 
of each succeeding parallel of latitude continually 
decreases, until at each pole it becomes nothing. 
Were we then, as before, to travel westward or 
eastward within a certain moderate distance of 
the pole, in one instance the sun would appear 
stationary, and in the other he would twice be 
seen to describe a circle in the heavens. In 
practice, as is well known, a ship sailing round 
the world from east to west, or from west to 
east, either loses or gains a day in her reckoning, 
so that upon return to port her crew would find 
that a day had been taken from, or added to, 



32 THOUGHTS ON BEING. 

their length of life ; and let it be remembered 
that if (in order to remain day and night within 
the rays of the sun) the voyage were made 
within the polar circle, the accompanying dial 
would record each day as one of twenty-four 
hours, and the whole number of days as it would 
appear to the ship's crew. 

We all know that electricity, light, and sound 
are not instantaneously propagated through 
space, but that they travel at certain known and 
different rates of speed ; and with a sensation of 
wonder we have all listened to the opinion of 
astronomers, that there are at this moment stars 
in existence within that range of vision which 
the telescope gives, the light from which has 
not yet reached our earth, — light which may 
this night meet the observer's glance, or which 
may yet require the lapse of untold ages before 
it falls upon his eye. Now, whether this opinion 
be correct or not, it involves a supposition the 
reality of which is not only perfectly and clearly 
possible, but is one which falls within the scope 
of probability. But while our thoughts are 
dwelling upon the fact that rays of light may be 
rapidly nearing us from unknown worlds, how 
strikingly comes home to us Dr. Babbage's beau- 



TIME. 33 

tiful idea, that an undulation once given, although 
constantly and uniformly diminishing in inten- 
sity, is borne continually onward into the depths 
of space, carrying with it to the remotest orb 
tidings of earthly action ! 

Every one of us is familiar with that well- 
known example of an undulation which is given 
by the effects of a stone when dropped into still 
water. We can readily imagine a fish, while 
basking in the sunshine, to be somewhat startled 
by the close approach of the missile, and to make 
off* at full speed so soon as he recovered from his 
alarm. He would quickly reach and pass beyond 
the outer circle of undulation ; but if he then 
paused to consider whether there were just cause 
for fear, the same undulation in its extending 
circle would overtake him and pass beyond. 
Should the fish not happen to be of a very 
courageous temperament, and should he conse- 
quently determine discretion to be the better part 
of valour, he would again take to flight, again 
place himself within the influence of the undula- 
tion, again go beyond its power. And the limit 
to the repetition of this process is clearly only to 
be found in the physical properties of matter. 
If we were in a railway train upon the Great 

D 



34 THOUGHTS ON BEING. 

Western that left Exeter immediately after an 
explosion of gunpowder, and travelled at a rate 
a little greater than that of sound, we should 
overtake the undulation, hear the report, and 
pass beyond its reach. If our pace then slightly 
slackened upon an adverse gradient, the undula- 
tion would overtake us, we should again hear the 
report, and the sound of it would then be carried 
on to those beyond us. If we then got up the 
steam and increased our pace, we should once 
more reach the undulation, hear the report, and 
pass on to localities the inhabitants of which were 
yet to hear tidings of the explosion. And the 
number of repetitions of the same report which 
one individual might thus hear is clearly limited 
only by the penetrating power of sound, and by 
the perceptive power of our own faculties. a 

Upon the naked eye, a ray of light which has 
travelled a " distance inexpressible by numbers 

a Sound travels 1142 feet in a second, or thirteen miles 
in a minute ; and railway speed has not yet, I believe, ex- 
ceeded two miles in a minute, — so that at present we are 
unable, practically, to illustrate these facts. We can, how- 
ever, place ourselves in such a position that the same sound 
shall return to our ear after having passed over different 
amounts of distance. Hence the pleasing effect of the re- 
peating echo. 



TIME. 35 

that have name " cannot produce a perceptible 
impression ; and when we remember the depths 
of infinity and the velocity of light, we at once 
see that these undulations must be rapidly carried 
far beyond the limited reach to which our present 
senses extend ; and we may perhaps hesitate to 
believe that a sentient being can equal in ra- 
pidity of progression the phenomena of a material 
creation. But we can readily realise the idea of 
a being possessing senses similar to our own, 
similar in kind but immeasurably superior in 
degree. Let us imagine two beings, A and B, 
thus endowed, at a station S before a clock in 
action situated at any distance from them. If, 
then, we imagine A to approach the clock with 
the velocity of light, he would see the hands pass 
over exactly double the space that they would 
appear to B to pass over ; and if B receded from 
the station S with the velocity of light, then would 
the hands of the clock appear to him perfectly 
stationary. Let us suppose S to be opposite a 
point from which drops of water are uniformly 
falling ; then if A, as before, similarly approached 
that point, he would see twice the number of 
drops fall that B would see if he remained sta- 
tionary ; and in order to see as many drops as A 

D 2 



36 THOUGHTS ON BEING. 

saw, he would be obliged to recede from S at a 
rate three times that of light ; but the drops of 
water would appear to him to be rising and not 
falling. It is true that perception of this ap- 
parent difference in that which is a reality, is 
utterly beyond the limits of our faculties ; but 
we can conceive such an enlargement of their 
power, or such modification of matter, as would 
bring the occurrence of these appearances (which 
have here been introduced as undoubted facts, 
and not as the speculations of a visionary theory) 
strictly within the bounds of probability. And 
it is mathematically true, that to an individual 
approaching a clock, the hands must appear to 
move faster than they would appear to do to 
one who is receding or even stationary. a A 

a Let a = the rate of travelling in feet per hour of A, who 

T 

is approaching an ordinary clock ; let -p = the length of the 

hour-hand in feet ; and let P be its point : then r = the 
rate of P (nearly) as seen by a stationary observer in feet 
per hour ; and let b = the velocity of light in feet per hour. 
Required the ratio of the apparent difference of r as seen 
by A who approaches the clock, and by B who remains 
stationary at any distance from it. 

Let ?*, = the rate of P as seen by A : then — = ratio re- 
quired. 

New in order to ascertain the position of P as apparent 



TIME. 37 

familiar practical illustration of this idea, as 
applied to sound, is afforded by the fact, that 
soldiers marching in column, with the band 

to A at any given point in his approach, the time occupied 

by him in travelling to that point must be added to the time 

required by light to travel the same distance, and this sum 

will be the amount of time apparently described to A upon 

the face of the clock : 

a a a + b 

,\ ri = r + -jr = (-j- + 1) r = —j— . r ; 

, r x a -f b 
and — L = — j — . 
r b 

Let A approach the clock with a velocity equal to that of 

light ; 

then °^A = 2, and -^ = 2. 
b r 

That is, P would appear to A to move with double the 
velocity with which it would appear to B to move. It 
would occupy the same length of time, and appear to pass 
over twice the space. 

Let a = 4 . 5280 = 21,120, the ordinary walking pace of 

a man in feet per hour ; 

T 

let — = 5, the hour-hand of a church-clock in feet ; 

D 

then r = 30 ; 

let b = 200,000 . 5280 . 60 . 60, the rate of light in feet per 

hour ; 
a + b 3,801,600,021,120 ___, r, _, , 1 



then ^-^ = "'" , ^^: ':!" and-^- = l + 



b 3,801,600,000,000 r ' 180,000,000 

nearly. 

In any given amount of time, therefore, P would appear 
to A to pass over a space greater by one 180 millionth than 
that which it would appear to B to pass over. 

D 3 



38 THOUGHTS ON BEING. 

leading, are unable to keep time and step simul- 
taneously. 

We have said that it is possible to conceive the 
existence of beings " possessing senses similar to 
our own, similar in kind but immeasurably su- 
perior in degree ;" but such beings are not purely 
imaginary, for have we not been taught that we 
ourselves shall be such when we " arise with our 
bodies " from the power of the grave, and ascend 
into everlasting habitations ? If we, then, should 
pass from earth to heaven, and move at a rate 
alternately faster and slower than that of light, 
then would one and the same occurrence upon 
earth appear to our perceptive faculties as if 
repeated ad infinitum. And were we to travel 
to the sun at any speed whatever, we should, at 
our arrival there, have seen occurrences taking 
place in a duration of time (say) ten minutes 
less than they would have appeared to have 
occupied to a stationary observer, whether he 
were placed upon the earth or upon the sun, or 
remained in any other spot throughout space 
that was within the range of vision. And if we 
were to leave a star situated at such a distance 
from the earth that the passage of light from one 
to the other would occupy one hundred years, 



TIME. 39 

and were to travel to our earth in one second of 
earthly time, we should in that single second 
perceive all the daily and annual revolutions of 
the earth, and all that had occurred among its 
inhabitants during the previous century. And if 
light travel (say) at ten times the speed of sound, 
we should hear all that had occurred during the 
previous thousand years. Were we then to 
return from the earth to that distant orb in one 
hundred years of earthly time, then should we hear 
distributed through those hundred years all that 
had taken place upon the earth during the pre- 
ceding nine hundred, and a century would be 
the time given to us in which to observe the 
minute changes which would take place among 
visible objects daring a single second.* 

a " Lord Rosse's great telescope may at this very moment 
positively look backwards through time by the space of thirty 
millions of years, and be now revealing to us a star in the 
position it occupied at that vast distance in the past. Now 
we know that the sun, with his revolving planets, is ap- 
proaching that star at a rate which will carry us through 
the whole intermediate distance in 250 millions of years, 
so that, if such star continued to exist, those identical 
changes in its aspect which, to the eye of a stationary 
observer, require 280 millions of years for their mani- 
festation, would, to one who should accompany our earth 
in her immeasurable orbit, occupy but 250 millions of years 

d 4 



40 THOUGHTS ON BEING. 

These views have been very ably and fully 
exemplified in a little work called " The Stars 
and the Earth," by an anonymous writer. And 
it is in his words that I propose to conclude this 
short inquiry into the nature of time : — 

" We have to show that the phenomena of the 
universe which are referable to space and time 
may be . . . well conceived, as forming together 
a single point ; . . . that a space of time which we 
call long or short, is actually and really caused 
by our human mode of comprehension. 

" Let us suppose that from some given time, 
for example from to-day, the course of the stars 
and of our earth becomes twice as rapid as 
before, and that the year passes by in six 
months, each season in six weeks, and each day 
in twelve hours ; that the period of the life of 
man is in like manner reduced to one half of its 
present duration, so that, speaking in general 
terms, the longest human life, instead of eighty 
years lasts for forty, each of which contains as 
many of the new days of twelve hours as the 
former years did when the days were twenty -four 
hours long ; the drawing of our breath and the 

in their occurrence, and would yet present the same pro- 
portional lengths of duration." 



TIME. 41 

stroke of the pulse would proceed with double 
their usual rapidity, and our new period of life 
would appear to us of the normal length. 

" The hands of the clock would no longer 
make the circuit in one hour and in twelve, but 
the long hand in thirty minutes, the short one 
in six hours. The development of plants and 
animals would take place with double their usual 
speed, and the wind and the lightning would 
consume in their rapid course but one half of 
their present time. 

" With these suppositions, I ask in what way 
should we be affected by the change ? The 
answer to this question is, We should be cog- 
nizant of no change. We should even consider 
one who supposed or who attempted to point out 
that such a change had taken place, was mad, 
or we should look upon him as an enthusiast. 
We should have no possible ground to consider 
that any other condition had existed. 

" Now, as we can determine the lapse of any 
period of time only by comparison or by mea- 
suring it with some other period, and as every 
division of time which we use in our comparison 
or in our measurements has been lessened by 



42 THOUGHTS ON BEING. 

one half its duration, the original proportion 
would still remain unchanged. 

" Our forty years would pass as the eighty 
did ; we should perform everything twice as 
quickly as before ; but as our life, our breath, 
and movements are proportionately hastened, it 
would be impossible to measure the increased 
speed, or even to remark it. As far as we could 
tell, everything had remained precisely as it was 
before, not comparative but absolutely, provided 
we had no standard external to the accelerated 
course of events in the world, by which we could 
perceive the changes or measure them. 

" A similar result would follow if we imagined 
the course of time reduced to the fourth, instead 
of to the half, so that the year would consist of 
three months, — the greatest age of man would 
be reduced to twenty of the present years, — and 
our entire life, with that of all the creatures 
about us, would be passed in a proportionately 
shortened period. In this case we should not 
only not perceive the change, but we should in 
reality suffer no change, since we should live to 
see every thing which we should otherwise have 
seen, and all the experience and the events of 
our life, in their duration and with their con- 



TIME. 43 

sequences, would remain unchanged in the re- 
lations which they bear to one another. 

" For the same reasons, if the period and 
processes of life, and the course of events in the 
world around us, were accelerated a thousand or 
a million times, or, in short, if they were infi- 
nitely shortened, we should obtain a similar 
result ; and we can in this way imagine the 
entire course of the history of the world com- 
pressed into a single immeasurably short space 
of time, without our being able to perceive the 
change, — in fact, without our having undergone 
any change. For, whether any space of time is 
longer or shorter, is a question which can only 
be answered, and which can indeed only be 
looked upon, as reasonable, if we are able to 
compare the time to be measured with some 
other limited period ; but not if we compare it to 
the endless duration which is looked upon as 
without beginning and without end, which we 
call < Time.' 

" Hence the proposition that for the occurrence 
of any given event a certain lapse of time is 
requisite, maybe altogether rejected. This time 
which elapses during the occurrence is rather 
accidental than necessary, and it might as easily 



44 THOUGHTS ON BEING. 

be any other period. . . . From all those con- 
siderations it becomes sufficiently clear that 
Time is merely a mode and condition by which 
the human mind, with the assistance of human 
senses, perceives the occurrence of events, whilst 
the events themselves, in all their fulness and 
perfection, may occur in a longer or a shorter 
time, and thus must be looked upon as inde- 
pendent of time. A thought or an idea is some- 
thing momentary. He who has such an idea, 
has it entire and at once. But he who wishes 
to communicate it to others, requires for the 
purpose a certain time, just as such a space is 
also necessary for those to whom it is communi- 
cated. Hence time is not necessary for the ori- 
gination or existence of the idea, but only for 
its communication and comprehension ; and the 
idea exists as independently of time, as, according 
to the points we have discussed before, the entire 
history of the world can and must be looked 
upon as independent of time. Time is only the 
rhythm of the world 1 s history. 11 a . . . 

The preceding facts and suppositions, which 
have been brought forward with the view of 
illustrating what we believe to be the true 
a The Stars and the Earth, p. 32. 



TIME. 45 

theory of Time, will by some perhaps be thought 
uninteresting and visionary, while others may 
consider that they have little connexion with 
the subject. They have been designedly varied, 
and, upon careful examination, all will be found 
of greater or less force. But in this diversity 
it is hoped that every mind will meet with a 
point of view from which the real nature of 
Time may be seen in the wished-for light, and 
that we all, though selecting different roads, 
may together reach the same conclusion. Satis- 
factorily, however, to bring home to the mind 
all the illustrations that have been advanced 
will, it is true, demand from some a certain 
slight exertion of mental power ; but their con- 
sideration will therefore form a fitting prepa- 
ration for any effort of the intellect which may 
be required for the contemplation of Being 
purely immaterial in its character. 

This, then, is the result when the word Time 
means one or more of those divisions which we 
have adopted for our own convenience ; it is 
then, in the words of Locke, "the measure of 
duration/' But when, irrespectively of any 
certain known amount of duration, it is used to 
give an idea either of a part or of the ivhole of 



46 THOUGHTS ON BEING. 

that passing Being itself which is of the past, 
the present, and the future, then time is not 
" the measure of duration;" on the contrary, 
continually broken succession is the measure of 
the whole duration of time, and of each arbitrary 
portion into which it has been divided. Each 
defined and limited portion, — a century, or ten 
thousand years, or that unknown length to which 
the whole duration of time shall have extended, 
— is pointed out not by unchanging duration, 
but by the broken and ever-changing succession 
of events which thus becomes a measure and 
an indicator. 

It is change in succeeding events that deter- 
mines the length of a day and of a year, that 
affixes their beginning and their end. It is the 
rotation of the earth that measures out the day; 
it is by the sun's apparent path among the con- 
stellations of the zodiac that the year is measured 
out and defined. 

Time, then, is the result of successive changes 
in material form. As it is the chronicle in which 
these are recorded, so it is also measured by 
their duration ; and as the aspect is varied under 
which these changes are presented to the ob- 
servation of our senses, so must also vary the 



TIME, 47 

apparent duration of that time of which they are 
measure. " The relation of these changes to 
each other is termed the time of their occurrence ; 
that which changes the least frequently is said 
to be of the longest duration. 11 * 

We must be careful to bear in mind that 
change in immaterial Being can give no idea of 
time. The consciousness that ideas now exist 
in the mind is independent of matter ; and neither 
the contemplation of those ideas, nor the suc- 
cession of others which arise from reflecting upon 
their mutual relation, can give any knowledge 
of time. If the mind take no note of material 
objects, the lapse of time cannot be perceived. 
In deep thought, in dreaming, and when the 
succession of ideas is rapid and their impression 
vivid, then is the mind far from all sensible 
objects, and all knowledge of time, nay, time 
itself, is lost. It is true that frequently we are 
conscious that a portion of time has passed by 
while we have been earnestly thinking ; but this 
knowledge arises solely from the imperfection 
of mental operation. During the season of even 
most intense thought, momentary glimpses are 
caught of the outward world around us, and thus 
a Principles of the Human Mind, by Alfred Smee. 



48 THOUGHTS ON BEING. 

we obtain a faint and imperfect notion of the 
passage of time. And in those seasons which 
occur at least once to all, and it may be oftener, 
when the mind is entirely abstracted from all 
connexion with this material world, then it 
is that the events of a life pass before us in 
time the duration of which is inappreciable. 
" For the brief continuance at least of such 
moments of intense existence, the limits of time 
seem to be broken through or removed. To 
this class belong those brief intervals of rapture 
which are enjoyed in the midst of deep and 
earnest devotion, — or of proper ecstasy, which, 
so far as it is genuine and real, we cannot but 
consider as [the enjoyment of] an interval of 
eternity in the midst of time, or as a fleeting 
glance into the higher world of full and un- 
checked spiritual life. Even the inward word- 
less prayer, in so far as it is preceded by a 
real emotion of the heart profoundly agitating 
its inmost feelings, is, as it were, a drop of 
eternity falling through time into the soul." a 

It is thus evident that if we were totally un- 
conscious of material change we should be unable 
to perceive succession, and could have no know- 
a Schlegel, p. 425. 



TIME. 49 

ledge of time ; and that to a spiritual Being so 
placed, whether in his own nature good or evil, 
temporary or eternal, existence would occupy 
a continual present. 

We find no difficulty in conceiving the idea 
of a greater or of a less duration of time. We 
perceive that an addition to time necessarily 
causes an increase in its duration ; we readily 
admit that the abstraction of any amount of 
time would necessarily cause a decrease in its 
duration. And successive additions and sub- 
tractions, by which we thus vary the whole 
duration of time, must necessarily be attended 
with increase or diminution proportional both 
to every single change and to the whole of time 
itself. When unlimited addition does not cause 
increase, such duration is not time, but eternity. 
When, after unlimited subtraction, duration still 
remains unchanged, such duration is not time, 
but eternity. 

That Being which would be decreased by the 
continuous successive division of a limited por- 
tion must always remain in existence ; for, could 
it become nothing, there would be an end of the 
divisions, and they would not be continuous. 
That Being which may be increased by the sue- 



50 THOUGHTS ON BEING. 

cessive addition of limited parts must always 
remain limited, because were it to become infi- 
nite continued addition could not produce in- 
crease, nor could subtraction then cause dimi- 
nution. Therefore, the addition or multiplication 
of limited Being, repeated without limit, does 
not equal the infinite. An unlimited number 
of feet is not infinity ; an unlimited number of 
hours is not eternity. 

We are utterly unable to imagine any limit 
to extended space. We naturally adopt the 
idea, incorrect though it be, that our earth is a 
central spot, and suppose that space extends 
equally in every direction. We are ever eager 
to penetrate deeper and still deeper into its 
illimitable bosom, and ever find the immeasur- 
able still deepening before the utmost flight of 
imagination. Thus, even with our limited powers 
of mind, we have not the slightest difficulty in 
comprehending either the reality of infinitely 
extended space, or in admitting the possibility, 
and even high probability, that the suns and 
planets which throughout infinity follow out 
their appointed courses are endless in repetition. 
Now, as these orbs, infinite in number, do not, 
and cannot, fill the infinite space in which they 



TIME. 51 

are revolving, we have here an evident illus- 
tration of our foregoing conclusion, — that the 
infinite repetition of limited Being does not equal 
infinity. " Time, however exaggeratedly it may 
be increased, never becomes eternity; for time 
is made up of a series of events, each having a 
beginning and an end. Eternity is not made 
up of events, and has therefore no beginning, 
no end." a 

When stated portions of time are compared 
together, a certain fixed and unchanging pro- 
portion is the result ; but we are accustomed to 
hear that the whole of time, and, consequently, 
that any portion of it, " becomes nothing when 
compared with eternity." This reasoning, or 
rather assumption, appears to me the fruitful 
cause of difficulty ; for we cannot, by any effort 
of the mind, really and truly understand how 
that which, when viewed in one light, is seen 
actually to exist, and to possess a fixed pro- 
portion, could, when viewed in another light, 
lose all its former properties, cease to be, and 
become as nothing. I hope that the reader 
who shall accompany me in the following pages 
will find in them, and in his own reflections, 
a Smee, p. 281. 

E 2 



52 THOUGHTS ON BEING. 

sufficient reason for believing in the absolute 
difference of time from eternity : lie will then 
remember that no comparison can be instituted 
between those things which are totally dissi- 
milar ; and he will readily see that, since time 
and eternity are in every respect different, they 
cannot be compared, and, consequently, that it 
is incorrect to state that " time becomes nothing 
when compared with eternity." It probably 
may, however, be considered that we have not 
proved the assertion that time and eternity are 
distinct. But as the reflections which are about 
to pass before us will throw additional light 
upon the question, it will be more satisfactory 
if we postpone its consideration for the present. 
We must therefore now proceed rather upon 
assumption than conviction, and recur hereafter 
to the contemplation of time, as distinguished 
from eternity. With those ideas, therefore, 
which we have obtained from the preceding 
views of time, let us once more return to the 
contemplation of the Infinite Past. 



53 



THE INFINITE PAST, OR BEING WITH- 
OUT BEGINNING. 

And we now find that the Infinite Past is wholly 
distinct from Past Time, — that they bear no pro- 
portion, nor even mutual" relation, whatever. 
Instead, therefore, of endeavouring to imagine 
some one point infinitely remote as the correct 
representative of the Infinite Past, let us rather 
regard it as Being continuous to the present, so 
that, when speaking of the Infinite Past, we may 
not form an incomplete and uncertain idea of 
some one point infinitely remote, but rather, if it 
be possible to conceive this idea, of a Being the 
duration of which is present and yet without 
beginning. 

The Infinite Past ! Being without Beginning ; 
Being which has been from the Infinite Past ; 
Being which has therefore never ceased ; Being 
which must have existed in the instant imme- 
diately preceding the present ; Being which was 
present as this thought floated in the imagin- 
ation, but which was of the Infinite Past before 



54 THOUGHTS ON BEING. 

that thought was present ; Being which is 
therefore not an infinitely distant point, but 
rather an infinite diffusion existing in the pre- 
sent. Such is the Infinite Past. Such is Being 
without beginning. The possibility may occur 
to some that, in the hidden depths of the future, 
changes may take place sufficient to alter the 
very nature of " Being without beginning." 
Although the Infinite Past exist as such up to 
the present, yet may Imagination possibly depict 
some point in the future at which Memory 
might recal the knowledge of Being without 
beginning, while from the same point she might 
also recal a certain period between that point 
and the existing present, at which Being with- 
out beginning had ceased to be without begin- 
ning. This view may not present itself to the 
mind of every one who contemplates the subject ; 
and to many before whose vision it may have 
passed, the feature thus disclosed may not 
appear of sufficient importance to justify a pause 
in our onward course for its special examination. 
But as it is expedient in long and abstruse 
arguments that the first principles should be 
apprehended with clearness and certainty, I 
proceed at once to examine this doubt. I 



INFINITE PAST, OR BEING WITHOUT BEGINNING. 55 

propose to inquire whether, notwithstanding the 
termination, such Being must still be regarded 
as without beginning. 

It is to be admitted that we know neither 
the nature nor number of the attributes or pro- 
perties which constitute Being without begin- 
ning. We are unable to distinguish those which 
are essential from those which are accidental, for 
such Being may be material or immaterial, ever- 
changing or throughout eternity the same, 
limited in extent or the occupant of infinity ; 
but, however these may vary, it cannot possibly 
ever lose its peculiar property of being without 
beginning. That only can be called into exist- 
ence which does not now exist. Therefore, that 
which does now exist cannot be called into 
existence. But to be called into existence is to 
receive a beginning. 

That which now is cannot receive a beginning 
either in the present or in the future : 

Being without beginning now is : 

Therefore, Being without beginning cannot 
receive a beginning either in the present or in 
the future : 

It therefore cannot be created in the past, 
in the present, or in the future : 

E 4 



56 THOUGHTS ON BEING. 

Therefore Being, which is without beginning 
now, must ever be without beginning ; and could 
it possibly cease at an imagined point in the 
future, notwithstanding the termination, such 
Being must still be regarded as without begin- 
ning. So that, however other attributes of 
Being without beginning may throughout 
eternity vary in their nature or in their number, 
that peculiar attribute of duration in the Infinite 
Past which Being without beginning must have 
once possessed it now possesses in the present, 
and will possess in the future ; therefore the 
reasoning which we employ in the consideration 
of this peculiar attribute must ever be applica- 
ble, and the results we obtain correct, at what- 
ever point that consideration may take place, for, 
whether contemplated from a point in the past, 
present, or in the future, Being without beginning 
is for ever without beginning. 

There is, therefore, no point so far distant in 
the future but that Being without beginning 
must exist in the whole of the Infinite Past as 
contemplated from this point ; that is, since Being 
without beginning is now the Infinite Past, so 
must it also be the Infinite Past when that 
Infinite Past which continually receives addition 



INFINITE PAST, OR BEING WITHOUT BEGINNING. 57 

without increase includes not only the imme- 
diate Present, but also all that duration which is 
included between the Present and the Infinite 
Future. In other words, that which exists in 
the Infinite Past is now, and can never cease. 

We have necessarily been led away from the 
immediate subject of discussion, and have in- 
directly and unintentionally arrived at the same 
conclusion to which we should have been con- 
ducted by the direct thread of argument. But 
the train of thought which this short digression 
has enabled us to pursue has effected the object 
of its introduction, and has convinced us that 
the truth of all ideas relating to the peculiar 
property of duration in the Infinite Past must be 
always the same, at whatever point of duration 
those ideas may be conceived. Let us now, 
therefore, return to the point of interruption, 
and ascertain whether there be any point at 
which Being without beginning can terminate. 

We must now regard Being without beginning 
not only as that which has existed in the Infinite 
Past, but as that which is actually so existing, 
because we have seen that it is now, and must 
always continue, without beginning. Now we 
know that this property of existence without 



58 THOUGHTS ON BEING. 

beginning can never vary; consequently, from 
whatever point this Being may be contemplated, 
its aspect must ever be similar to that it now 
presents, that is, it must ever possess the pro- 
perty of existence; for if Being without be- 
ginning could by possibility have terminated at 
a certain point in the Past, then we should now 
be inquiring into the nature of Being having in 
the Present no actual existence, but yet con- 
tinuing to possess that property of existence in 
the Infinite Past which, having once been pos- 
sessed, can never be absent. Therefore, that 
which we should have been thus examining 
would be Being which is existing in the Infinite 
Past, but supposed to have ceased to exist at a 
certain point in the past, and therefore not now 
in existence. 

The mind is naturally inclined, when dis- 
cussing metaphysical questions, to seek assist- 
ance from the analogy of sensible objects. 
Nothing can be more erroneous. We are pro- 
bably, at this moment, forming to ourselves 
some vague image of a chain, endlessly extend- 
ing away from us, and we find no difficulty in 
believing that it may have a commencement at 
any certain distance. But that which we are 



INFINITE PAST, OR BEING WITHOUT BEGINNING. 59 

now attempting to comprehend must not be 
compared with a material object, or even con- 
ceived of as an imaginary mathematical line in 
space. We are speaking of duration, of Being 
without beginning, Being which, throughout 
eternity, is now enduring, is still forming a 
portion of existence, which is therefore now in 
existence. Now present existence, as a pro- 
perty of duration, proves presence, although it 
is probable that it is only in reference to duration, 
whether of time or eternity, that this reasoning 
is true, and that it cannot be correctly applied 
to any other object of thought, whether visible or 
invisible. But Being without beginning is now 
in existence ; it is therefore now present. 

Again, if Being without beginning could ter- 
minate at a point in the future less distant from 
us than the Infinite Future, there would neces- 
sarily be a point in Time or in the Infinite Future 
yet more distant, from which Being without 
beginning could be contemplated, as continuing 
to exist in the Infinite Past, but as having ceased 
to exist at a certain point in the past, and, 
therefore, not in existence at that then present, 
but now future, imagined point of contemplation. 

But we know that Being without beginning 



60 THOUGHTS ON BEING. 

does not and cannot terminate in the Infinite 
Past : however, therefore, we may assume its 
imaginary termination at some point of past, 
present, or future time, and consequently at 
some point describable by number, its existence 
must ever remain in the Infinite Past. Conse- 
quently such Being must be in existence at 
every imagined point of contemplation, whether 
that be past, present, or future. Thus at any 
point, however remote in the past or the future, 
Being which we now contemplate as without 
beginning must retain so much of its peculiar 
attribute as to enable it to be then similarly 
contemplated as without beginning, and conse- 
quently as existing in the Infinite Past. Being 
without beginning must therefore be in actual 
existence at that most remote past or future 
point of contemplation. It is Being which 
cannot be effaced ; it is Being which has always 
existed, is now existing, and must always exist. 
As we thus see that the termination or de- 
struction of any portion of Being without be- 
ginning is impossible, so also is it clear that all 
further beginning or creation of Being without 
beginning is likewise impossible, because the very 
act of creation would be the bestowal of a 



INFINITE PAST, OR BEING WITHOUT BEGINNING. 61 

beginning. Therefore the whole of Being with- 
out beginning is now present and can never 
cease. It can therefore neither be increased nor 
diminished ; its duration is therefore infinite, 
and therefore equal to that of eternity. It is 
therefore equal to eternity, and therefore eternal. 

Thus has there passed before us one of those 
two portions of duration which, at the commence- 
ment of our inquiry, we selected as together 
constituting Eternity. We have attempted to 
penetrate the mystery which overshadows the 
Infinite Past, and the truth of our conclusion is, 
I think, as evident as the abstruse nature of the 
subject will permit. 

A similar chain of reasoning may be applied 
to the second part into which we have divided 
Eternity, and will prove that Being without end 
is now and has always been. But as the admission 
of this general proposition leads to important re- 
flections, it is advisable to enter more fully into 
its examination. 



62 



THE INFINITE FUTURE, OR BEING 
WITHOUT END. 

We are now about to consider the Infinite 
Future ; the Infinite Future, or Being without 
End. 

There are three points of view from which 
Being without end may be regarded. It may 
be contemplated from a point in the past, in the 
present, or in the future ; for it must ever retain 
its peculiar attribute of Being without end, be- 
cause, of whatever changes in its nature or its 
attributes eternity may be the witness, the In- 
finite Future must ever be without end. So that 
were Being without end possibly to receive a 
beginning in the past, present, or future, we are 
assured that, even admitting the possibility of 
that imagined point of creation, it must retain its 
peculiar attribute of Being without end : thus, as 
the property of Being without beginning cannot 
be bestowed, in the past, present, or future 3 , so 
neither in the past, present, or future can be be- 
a See p. 55. 



INFINITE FUTURE, OR BEING WITHOUT END. 63 

stowed the property of Being without end. Thus, 
however other properties of Being without end 
may vary, it must ever possess that of con- 
tinuous existence. At the first glance, no diffi- 
culty appears to interfere with the supposition 
that Being without end can be created at any 
future point of time ; but, remembering that such 
Being is essentially different from all ordinary 
subjects of contemplation, let us endeavour to 
ascertain whether the facility with w T hich assent 
to this supposition is yielded arises from a con- 
viction of truth, or from carelessness in inquiry. 
Now, if Being without end could be created 
at a point in the future, then we could readily 
imagine a point still further in the future at 
which Being without end would be in existence, 
but from which could be contemplated a point 
in the past beyond which such Being would 
have no existence. We should then be contem- 
plating a point in the past beyond which Being 
without end had not existed, and we should 
perceive in the past the termination of such 
Being. But Being without end can never ter- 
minate, there can never be an end to its ex- 
istence. Being without end is that which exists 
in the Infinite Future, and must for ever remain 



64 THOUGHTS ON BEING. 

so existing. If there exist a moment in the 
present, or a moment after the present, in which 
Being without end could not exist, then would 
there clearly be a portion of the future in which 
such Being is without existence ; and it could 
not then be said to be the occupant of the In- 
finite Future, because before its birth a portion 
of that future would have passed away. 

If such creation were possible, we should now 
be inquiring into the nature of Being which, 
according to the supposition, is not now in ex- 
istence, but which must ever possess the property 
of Being without end. We are not speaking of 
a sensible object, or of imaginary extension, but 
of Being an end to the existence of which, were 
we to search throughout eternity, we should 
never find. It is Being which is now enduring 
without end, which is continually forming a part 
of existence, which, in its never-ending duration, 
is now actually in existence. But, in reference 
to duration, whether of time or of eternity, 
present existence proves presence. Being with- 
out end is therefore now present, and that which 
exists in the Infinite Future must exist in the 
whole of the future. 

The present existence of Being without end 



INFINITE FUTURE, OR BEING WITHOUT END. 65 

is an undoubted truth, and it is manifest that 
such Being must be not only existing in the 
present, but also that it must exist at every 
possible point in the future. Now, if this Being 
were created in the present, or had been created 
at any point in the past less distant from us 
than the Infinite Past, there must necessarily be 
a point or many points still further distant in 
the past that must have existed previously to 
its creation. Let the imagination travel back to 
this point in the past, and thence contemplate the 
future prospect. From that imaginary present but 
past point of contemplation, we should perceive 
another point in the future from which Being 
without end is to take its rise, and beyond which 
it would be existency in the Infinite Future — 
Being, be it remembered, not yet in existence 
at the point of contemplation, but nevertheless 
Being which cannot have an end. We have 
seen that the property of existing in the Infinite 
Future can never be absent ; that the property 
of Being without end can never be lost or de- 
stroyed. The Being therefore, the beginning of 
which we imagine at a point in the future, must 
be Being without end. But Being without end 
must be now present, and cannot receive a be- 

F 



66 THOUGHTS ON BEING. 

ginning in the future ; there is, therefore, no 
point so far distant in the past but that Being 
without end must still be then existing. 

Since, then, Being without end must exist in 
the Infinite Future, is now existing in the Present, 
and must have existed at any point in the past 
less distant than the Infinite Past, there remains 
no point of time in which it could have been 
created. Its duration, therefore, is the Infinite 
Past, and the Infinite Future must be Being 
without beginning. 



67 



ETEENITY. 

Although it is always dangerous to treat sub- 
jects of this nature mathematically, it might, 
however, be satisfactory to some if the true 
nature of Eternity could be thus illustrated. We 
therefore propose to introduce what is in fact 
merely an attempt at such an examination, ex- 
pressing a doubt as to its aptitude. 

But, before we attempt to enter into this 
mathematical inquiry, let us turn our attention 
to a mode of expression which, although it may 
be well adapted for ordinary discussion, appears 
to be susceptible of improvement when applied 
to the subject now under consideration. The 
sense will not be altered, but we shall make use 
of language which carries clearer meaning, and 
is, I think, calculated to lead us more readily to 
a correct result. I propose here to employ the 
word end (the term of logicians) whether alluding 
to the beginning or to the termination of any 
portion of space or of duration. A short illus- 
tration will explain my intention. Let us imagine 

F 2 



68 THOUGHTS ON BEING. 

in the past, present, or future, a material object 
0, which during the continuance of its limited 
existence occupies a portion of space or a portion 
of duration, and let us in each case suppose this 
portion to be included between A and B. Xow, 
with reference both to space and duration, it is 
manifestly of no importance whatever whether 
A or B represent that point which would or- 
dinarily be called the end of 0, because while we 
dwell upon the portion of space included between 
A and B we are regarding that amount of extent 
which occupied; and when we pass either A 
or B we enter that portion of space wherein 
has no existence, or we are regarding that 
portion of duration wherein existed ; and when 
we pass either A or B we enter that portion of 
duration wherein has no existence: that is, 
both A and B represent the termination of the 
existence of 0, whether considered in reference 
to space or to duration. 

Therefore, in this sense, the word end may be 
correctly applied to the beginning and to the ter- 
mination of any portion of space or of duration. 

Let us once more conceive the idea of Being 
without beginning, that is, the idea of a portion 
of duration which extends into the Infinite Past ; 



ETERNITY. 69 

and let us also once more conceive the idea of 
Being without end, that is, of duration which 
extends into the Infinite Future ; and, if it be 
possible, let us conceive the termination of the 
Infinite Past or of the Infinite Future at some 
fixed point in the past, present, or future. 
And let us represent this portion of duration by 
the letter E, and let the point of termination be 
represented by T. That is, E has existed in the 
Infinite Past, or will exist in the Infinite Future, 
but terminates when T is present. Now if, as 
before, we suppose this space to be included 
between A and B, then T must coincide either 
with A or B. If T coincide with A, that is, if 
E cease at A, then B must represent continuous 
duration, or eternity. If T coincide with B, then 
A must represent continuous duration, or eternity. 
First let us suppose that T coincide with A, 
that is, that the duration of E is limited by 
A; but, by our hypothesis, E is without ter- 
mination towards B, for B must represent in- 
finite duration either in the past or in the future. 
Now, how far soever we may imagine B to recede, 
E still continues in existence, for it is without 
one end ; it therefore never ceases to be, it actually 
and really endures. It is not of a material 

F 3 



70 THOUGHTS ON BEING. 

object of which we now speak, but simply of a 
duration; so that by finding there is no limit 
to the extension of E in the direction indicated 
by B we cannot avoid the conclusion that E now 
is, that is, is present. Now exactly the same 
mode of reasoning may be applied to the second 
supposition, that T coincide with B, and the result 
will be the same : so that we have in a general 
form examined the question under both aspects, 
— the one upon the supposition, according to 
ordinary language, that A represented the be- 
ginning and B the end, and the other that B 
represented the beginning and A the end, of the 
supposed duration E. We have thus proved that 
neither the Infinite Past nor the Infinite Future 
can terminate in any point, whether past, present, 
or future. Therefore that which exists in the 
Infinite Past is now, and can never cease : 

That which will never cease is now, and is 
without beginning. 

Hence we derive two further conclusions: 
It cannot be possible that Being which will 
have an end can be without beginning, for if so 
it would then possess the character of the Infinite 
Past without existence in the Infinite Future ; 
and since we know that that which exists in the 



ETEENITY. 71 

Infinite Past is now and can never cease, we 
also learn, 1st, that 

That which will have an end in duration may- 
be now, but must have had a beginning in 
duration. 

2nd. We learn similarly, that 

That which has had a beginning in duration 
may be now, but must have an end in duration. 

It thus appears, that by travelling into the 
Infinite Past or into the Infinite Future we arrive 
at the present ; that the Infinite Past and the In- 
finite Future are literally and absolutely present. 

Being without beginning is that which exists 
in the Infinite Past, and must be for ever so 
existing there; it is now actual living Being. 
It cannot be measured by time, for infinity is its 
dwelling-place. It therefore cannot be divided into 
limited parts, because time would thus become its 
measure, and the repetition of limited Being would 
thus be made to equal that which is infinite. But 
if Being without beginning could have ceased (in 
some point of the past), then would time become 
its measure, for it would be time that measured, 
pointed out, and recorded its termination. 

Thus, too, Being without end is that which 
exists in the Infinite Future, and must be for ever 

F 4 



72 THOUGHTS ON BEING. 

so existing there ; it is now actual living Being. 
It cannot be measured by time, for infinity is its 
dwelling-place. It cannot be divided into limited 
parts, for the repetition of limited Being would 
thus be made to equal the infinite, and by time 
would the duration of each be measured. It 
cannot begin to be at any point in the past, 
present, and future, for it would then be time 
that would record, measure, or point out its 
commencement. 

Since, then, Being without beginning embraces 
the Infinite Past, and cannot be measured by time, 
it cannot be increased by addition. Its duration 
is therefore infinite, and therefore equal to that 
of eternity, and therefore eternal. 

Since, too, Being without end embraces the 
Infinite Future, and cannot be measured by time, 
it cannot be increased by addition. Its duration 
is therefore infinite, and therefore equal to that 
of eternity, and therefore eternal. Thus, Being 
without beginning is eternal and indivisible ; 
Being without end is eternal and indivisible ; 
therefore also is Eternity indivisible. Thus, then, 
we learn that Eternity cannot in truth be divided 
into the Infinite Past and the Infinite Future. It 
is one single duration, an Everlasting Present, 
without past and without future. 



ETERNITY. 73 

"We cannot, indeed, understand what it is 
to exist without any relation to Time ; yet we 
cannot but conclude, both from reason and re- 
velation, that with Him, the great I AM, there 
can be no distinction of past, present, and future, 
but that all things must be eternally present ; 
since all our notions of time may be clearly traced 
up to the succession of ideas or impressions on 
our minds, which succession cannot be supposed 
to take place with an Omniscient Being : so that 
the couplet of the poet Cowley, which has been 
by some laughed to scorn as absurd, will be found, 
if we duly consider it, to be the most appropriate 
expression possible of such imperfect and in- 
distinct notions as alone we can entertain on 
such a subject. 

* Nothing there is to come, and nothing past, 
But an eternal now does ever last.' " a 

Thus, while time is fleeting by, leaving in the 
far distance that which has been, approaching 
ever nearer that which is to come, and is thus 
recording upon its rapid pages the scenes of the 
past, the present, and the future, still does 
Eternity know no change, still is it one and 

a Essays on the Christian Religion, by Richard Whateley, 
D.D. (Archbishop of Dublin). 



74 THOUGHTS ON BEING. 

indivisible, still does it remain immutable, an 
infinite, everlasting Present. 

This idea of Eternity, then, which we are con- 
templating as the representative of the absolute 
Present, very closely approaches to that enter- 
tained by Boethius, who defines eternity as " In- 
terminabilis vitce tota simul et perfecta possessio ; " 
the perfect possession of a whole endless existence 
altogether : a and it is perhaps exactly represented 
by the "perpetuum nunc" of an earlier philosophy. 

It is therefore clearly incorrect to speak of 
that which takes place in eternity either in the 
past or in the future tense : and in great proba- 
bility it may be similarly so to speak of it even 
in the present tense, for the past, the present, 
and the future are properties of time ; and as 
we believe that time and eternity are distinct, 
the assumption that they possessed any property 
in common might be productive of error. But 
language is for a finite capacity, and fails at once 
when she attempts to describe the infinite. We 
are, however, compelled to adopt some mode of 
expression ; and if, in all further consideration, 
we select the present tense, we shall, I think, be 
less open to error, and convey the full meaning 

a Boethius, De Consol. Philos. lib. v. par. 6. 



ETERNITY. 75 

of our ideas in terms the most expressive that can 
be attained. Indeed, after the conclusions to 
which we have arrived, we must conceive Eter- 
nity as Being absolutely and always present : but 
we must bear in mind that this expression may 
not be logically correct ; for we cannot but be 
aware that there is something wanting that 
would enable us perfectly to succeed in descrip- 
tion. But if the reader feels with me the insuffi- 
ciency of language, and it may well be that of 
mental power also, I am content. I shall rest in 
the belief that his ideas are in unison with my 
own. Thought is more subtle than speech, and 
can alone satisfy the comprehension. 

" Before Abraham was, I am ; I am that I am, 
which is, and which was, and which is to come." 

I will here introduce, from Dr. Adam Clarke's 
analysis of Genesis, a few words which, although 
proving that the view we have taken of Time 
presents no feature of novelty, add materially to 
its effect, and increase the probability that it has 
been correctly drawn : — 

" Before the creative acts mentioned in this 
[first] chapter [of Genesis], all was eternity. 
Time signifies duration measured by the revolu- 
tions of the heavenly bodies; but prior to the 



76 THOUGHTS ON BEING. 

creation of these bodies there could be no mea- 
surement of duration, and consequently no time ; 
therefore, In the beginning must necessarily mean 
the commencement of time which followed, or 
rather was produced by God's creative acts, as 
an effect follows or is produced by a cause." 
But from this passage we may also learn how 
great is the caution required in treating of such 
subjects as time and eternity. Since "in the 
beginning" must mean "the commencement of 
time produced by creative acts," it can scarcely 
be correct to say that " before these creative acts 
all was eternity," or that " prior to the creation 
of the heavenly bodies there could be no measure- 
ment of time." We cannot speak of existence or 
of Being previous to the creation of time, neither 
can we speak of Being subsequent to its destruc- 
tion ; for we can conceive neither priority nor 
consequence without entertaining the idea of 
time. We should, in fact, be describing the ex- 
istence of Being in relation to time, and as mea- 
sured by it previous to the creation of time and 
after its termination. We must therefore be 
careful not to imagine that time has been created 
and will end in the midst of a continuous ex- 
istence of eternity extending itself in the past 



ETERNITY. 77 

and in the future beyond the beginning and end 
of time. 

Neither the end of time nor its beginning is 
the beginning of eternity ; for eternity now is. 
Neither is it the beginning of our perception of 
eternity ; for the believing soul during the short 
season of her mortal imprisonment succeeds at 
times in throwing aside the fetters which chain 
her to this world of sense, and soars again amid 
the infinite. Then it is that she breathes the 
air of immortality, and knows that she is a par- 
ticipator in the eternal. But we are looking 
forward to the end of time in the hope that in 
that moment the full unclouded light of the now 
present ever-existing perfect Eternity will be 
poured forth upon us, and that then we shall 
know even as we are known. 



78 



REPEATED MANIFESTATION OF TIME. 

And here the ever-flowing stream of thought 
brings before us another idea for contemplation. 
The beginning of succession in the change of 
material objects was the beginning of time, and 
the end of that succession will be the end of 
time. " We . . . believe that matter owes its 
properties to a power conferred upon it by the 
omnipresent, omnipotent, omniscient, eternal 
Creator, who first by His almighty fiat com- 
manded matter to attract, and who, by the same 
almighty fiat, may at any instant will attraction 
to cease; when worlds would end, when time would 
be no more. As far as regards all material pro- 
perties, He must have absolute power. At any 
moment He may dissolve the earth, the sun, the 
moon, the stars, and as instantaneously summon 
their particles to assume new shapes, to occupy 
new positions. This infinite power, or omnipo- 
tence, is totally of a different character from our 
power, which is derived from the properties of 
matter. Man's boasted power is derived from 



REPEATED MANIFESTATION OF TIME. 79 

availing himself of attraction. The Deity can 
control that property, and from that we infer the 
attribute of Omnipotence." a By Omnipotence 
were and are all things created. By that same 
infinite power, and by that alone, can be de- 
stroyed all that has been, that now is, or that 
ever shall be ; and that same Omnipotent Will 
can again create a repetition of that which is 
destroyed. All created things, and time itself, 
then, look to the Great First Cause from whom 
they have their being. He willed that material 
form should be, and that time should be the 
consequence. His will it is that, at the appointed 
hour, created form should be destroyed and time 
should end. And at His will can created form 
and time itself be again created. 

May not, then, all-revealing Eternity be wit- 
nessing the creation of yet another Time, distinct 
from that which we now perceive, — the second 
creation of Time, — of another, yet of one in all 
respects the same ? Is, then, this our present 
Time the first that has been created ? May it 
not be that very second creation the possibility 
of which we have just admitted ? Nay, not the 

a The Sources of Physical Science, by Alfred Smee, 
p. 282. 



80 THOUGHTS ON BEING. 

second, nor the third ; — it may be that number 
is insufficient to determine its order. To Omni- 
potence all things are possible. Who can affix 
a limit to the repetition of creation ? Who can tell 
the times that form may have arisen out of 
chaos ? or who can count those days that may 
have witnessed again and again the end of all 
things, that may have seen the elements of former 
creations melt again and again with fervid heat, 
and yield to the formless void ? Who, then, are 
those angels and ministering spirits of whom we 
read as of beings of another creation ? May 
they not be erring spirits who have passed 
through their season of trial, in an order and in 
time essentially distinct from our own ? It may 
be, that they have been embodied spirits who 
have lived in unconnected durations of time, 
each distinct and finite in itself. And the repe- 
tition of such durations of time may in themselves 
be unnumbered ; for we have already seen that 
even the infinitely repeated multiplication of 
limited Being cannot produce infinity. The un- 
limited repetition, therefore, of portions of time 
cannot be eternity. 

The supposition, therefore, of such infinitely 
repeated creations of time is not a hypothesis the 



EEPEATED MANIFESTATION OF TIME. 81 

possibility of which is doubtful. On the con- 
trary, we cannot but understand the ideas which 
this train of thought has suggested ; and the 
possibility of such acts of Omnipotence is, to all 
believers in revelation, clear and undoubted. 
Before the mind of all such they will assume 
a form of greater or less probability. Many, 
assuredly, are indisposed to limit the works of 
Omnipotence to a single creation of material form, 
and consequently of time. With the greater 
joy, then, will they hail the idea of infinite re- 
petition, believing that it shadows forth faintly, 
yet worthily, one mighty attribute of their 
Creator. And yet further may it be permitted 
for such with reverence to direct the eye of 
thought, and to look upon the angels of heaven 
as beings who have in other time passed through 
that same valley of the shadow of death which 
is our lot, and who are now enjoying the same 
light of truth which will be our reward. 

The repeated manifestation of time is a dis- 
pensation in accordance with the conclusion 
which we have formed in relation to the nature 
of time and eternity. Were this otherwise, 
those conclusions would be at once proved 

G 



82 THOUGHTS ON BEING. 

erroneous, because every Christian admits the 
possibility of such repeated creation. 

We now proceed to consider . the question of 
probability. 

We have absolute knowledge of the existence of 
two forms of duration. We believe in Eternity, 
and we know that Time has had a beginning and 
will have an end, and is therefore not eternal. 
Now, if the whole of all time be one fixed and 
determinate duration, eternity could not have 
existed before its beginning, since, if the whole 
of time that has ever been began six thousand 
or any fixed number of years ago, it is manifestly 
and utterly impossible that there should have 
been any existence whatever before those six 
thousand years began, because the very ex- 
pression "before" implies necessarily the pre- 
vious existence of succession, and therefore of 
time. Eternity manifestly cannot be before or 
after time, because it is time alone that can give 
priority or consequence. Neither can time be 
before or after eternity, because eternity is an 
everlasting present. Time, therefore, is essential 
to the presence of eternity. Time and eternity 
dwell each in the presence of the other. Where 
time is, there must eternity be also. But if the 



REPEATED MANIFESTATION OF TIME. 83 

whole existence of time, which must thus be 
manifested throughout the infinite eternity, were 
not broken into distinct and independent parts, 
parts, it may be, unlimited in number, then 
would such Being be one continuous duration, 
without beginning and without end ; that is, 
time would be eternity, which is absurd. There 
must therefore be more than one distinct dura- 
tion of time. But since eternity is Being ever- 
lastingly present, embracing the Infinite Future 
and the Infinite Past, it must be present when 
our now present duration is without existence ; 
it must be present in the duration of yet another 
time, the end of which was the beginning of the 
present sera of creation. This other duration of 
time must likewise have had a beginning, pointed 
out by the end of a duration still more remote. 
Thus, too, will the end of our present temporary 
creation be the beginning of another similar 
creation of form, and of yet another duration of 
time. The present dispensation will pass away, 
and then " blessed and holy is he that hath part 
in the first resurrection." a He will behold how 
"the heavens shall wax old as doth a garment, 
and shall be changed ; " b and his speech will be of 

a Rev. xx. 6. b Heb. i. 11, 12, 

g 2 



84 THOUGHTS ON BEING. 

praise and thanksgiving, as the words of the 
Apostle are fulfilled, " I saw a new heaven and 
a new earth ; for the first heaven and the first 
earth were passed away." a 

The creation of two distinct manifestations 
of time is, then, a reality ; but it is clear that one 
cannot be before or after the other, because, 
between the separate duration of each, time 
would not be in existence, and, consequently, 
succession could neither be measured nor defined. 
But we are compelled to apply the same chain 
of thought to every distinct creation of time ; 
and however great a number we may assign to 
these durations of time, there must, if that 
number be limited, be a beginning and a termi- 
nation to the series. If the repeated creations 
of time could be described by number, then 
would they be limited in amount, and the diffi- 
culty which opposes the idea of existence before 
the beginning of time, or after its destruction, 
though thus removed to a greater distance, 
would still remain insuperable. The distinct 
and separate durations of our earthly sensible 
time, each limited in itself, are therefore un- 

a Rev. xxi. 1. 



REPEATED MANIFESTATION OF TIME. 85 

limited in number, and are all manifested in the 
presence of indivisible eternity. 

We have now finished our separate examina- 
tions of Time and Eternity, and it only remains 
for us to bring both into the same point of view ; 
and this I propose to do by introducing the 
words of Schlegel, which, point out the way in 
which he seeks to establish a certain relation — 
for proportion there can be none — between Time 
and Eternity. 



G 3 



86 



TIME AND ETEKNITY. 

" So long as we believe in a great and irrecon- 
cilable contrariety between time and eternity, . . 
we cannot hope to extricate ourselves from the 
labyrinth in which external things and our own 
internal reflections involve the mind. This can 
only be effected by the idea of a two-fold time, 
such as it is our purpose accurately to define 
and bring before you. And this notion of a 
two-fold time arises from the difference between 
the one perfect and blissful time which is nought 
else than the inner pulse of life in an ever- 
flowing eternity, without beginning and without 
end, and that other time which is prisoned and 
fettered in this lower world of sense, where the 
stern present alone is prominent. . . . But 
now, if eternity is nothing else than time vitally 
full, inimitably perfect, and blissfully complete, 
who, we may ask, first of all caused or produced 
this earthly, fettered, and fragmentary time, 
which seems but the great bond-chain of the 
whole world of sense? and what then is this time 



TIME AND ETERNITY. 87 

itself? I might answer this latter question 
by the words of the poet, that it 'is out of 
joint.' a ... • 

" Now if eternity is in itself and originally 
nothing more than the living, full, and essential 
time which is still invisible, and if our earthly, 
shackled, and fettered time of sense is but an 
eternity ' out of joint ' or fallen a prey to dis- 
order, it is easily conceivable that the two do 
not stand apart and have no mutual contact. 
On this hypothesis they may possess many a 
common point of transition from one sphere into 
the other. At least, such a point of transition 
is in general experience afforded us by death, 
which is mostly looked upon and regarded in 
this light." b 

In denying absolute contrariety between time 
and eternity, the supporters of this line of argu- 
ment are compelled to admit a two-fold time ; 
that is, the simultaneous existence of two per- 
fectly distinct kinds of time, between which 
there is no opposition nor contrariety. The one 
form represents that time which is perceptible to 
our senses, which we have defined as the result 
of successive change in material forms; the other 

a Hamlet, Act 1. Sc. 5. a Sehlegel, p. 416. 

g 4 



88 THOUGHTS ON BEING. 

form of time is called eternity, our idea of which 
appears exactly to correspond with that enter- 
tained by Schlegel. 

" The question, therefore, is properly to de- 
termine whether there exists such an absolute 
opposition between time and eternity, that it is 
impossible for them to subsist in any mutual 
contract or relation but the one necessarily leads 
to the negation of the other, or whether at least 
there is not some conceivable transition from one 
to the other," 

Here the view which we have taken is, I think, 
to a certain extent the same as that of Schlegel, 
for the course of our reflections has led us to 
believe with him " that time and eternity are 
not incompatible with, or in hostile and irrecon- 
cilable opposition to, each other;" that "their 
ideas do not mutually destroy each other ; " and 
that they dwell each in the presence of the other. 
We both believe that time is a characteristic 
feature of " this world of sense," and that " eter- 
nity is infinite, not only ' a parte externa] i. e. 
everpassing yet everlasting, without beginning 
and without end; but also infinite 'a parte in- 
terna] so that in the endlessly living, thoroughly 
a Schlegel, p. 416. 



TIME AND ETERNITY. 89 

luminous present, and in the blissful conscious- 
ness thereof, the whole past and also the whole 
future are equally actual, equally clear, and 
equally present as the very present itself." a 

Eternity is Being which can receive neither 
increase nor diminution. No amount added to 
or taken from eternity can produce change in 
duration. Eternity endures for ever, and can 
therefore neither be lengthened nor shortened; 
but whatever may have been the duration of 
time, addition would cause increase, subtraction, 
diminution. 

Eternity has neither past nor future ; for we 
have seen that the Infinite Past and the Infinite 
Future meet and are united in the Eternal Present. 
Neither does eternity know aught of proportion 
or relation ; for it is without change, ever-present 
pjid indivisible. But time ever varies, can be 
divided into relative proportions, and is chro- 
nicled in the past, the present, and the future. 
Eternity is one ; in duration infinite, in creation 
without repetition. Time is manifold ; in dura- 
tion limited, in creation infinitely repeated. Part 
of time is present ; it cannot be measured, for it 
is inconceivably small. The whole of eternity is 
a Schlegel, p. 414, 



90 THOUGHTS ON BEING. 

present; it cannot be measured, for it is infinite. 
The presence of eternity is unbounded ; but the 
present time has two limits. If we cross the 
one, we enter into the past ; if we cross the 
other, we enter into the future. The past, like- 
wise, has two limits. If we cross the one, we 
enter the present sensible time ; if we cross the 
other, we pass the beginning of our existing dura- 
tion of time, but continue in ever-present eternity. 
Thus, too, has the future two limits. If we cross 
the one, we enter present sensible time; if we 
cross the other, we pass the end of this our time, 
but continue in present ever-existing eternity, 
in Being without beginning and without end. 

Such is Time, and such is Eternity. Can it, 
then, be correct to call Being, in nature so 
different from our earthly time, as but one of a 
twofold form of time ? And are we not too hasty 
if we believe that " the time which is ' out of 
joint/ the deranged and distracted time of sense, 
is nought but eternity fallen or brought into a 
state of disorder " ? a 

Should we not with caution entertain the 
question which must necessarily arise, — " Who 
can have plunged it into disorder, and perpetrated 

a Schlegel, p. 419. 



TIME AND ETERNITY. 91 

this jarring interference with the primaeval har- 
mony, disturbing the inner pulse of the world's 
universal life which was originally so sound?" 
If so, with much greater caution must be re- 
ceived the answer, — that "the power or might 
which threw both time and existence, universal 
life and the whole world, into disorder, could 
have been no other than the spirit of absolute 
negation, which rose in revolt against the primary 
Source both of itself and of all : " the " spirit 
of eternal contradiction and endless destruction, 
1 the Prince and Ruler of this world.' " 

The nature of time must ever be the same ; 
for if, in its onward course, aught of difference 
were to arise, then would it be time no longer, 
and would cease to be that same time which had 
hitherto been the subject of contemplation. 
Time is not eternity fallen into disorder. It is 
not a consequence of Satan's successful lies, and 
is not a part of the curse pronounced upon man's 
disobedience ; because time was created before 
the fall of man ; and such as time was in the 
beginning, such is it in the present. 

Both time and eternity came from the hand of 
their Maker perfect and without blemish. Both 
were the ministers of man in his innocence, and 



92 THOUGHTS ON BEING. 

adapted to his twofold nature. His soul, in her 
aspirations and her longings, is the spiritual in- 
habitant of eternity ; and time is the historian of 
his bodily actions, and by its aid are they per- 
formed. In the pages of Time is chronicled 
every event that has occurred since the creation 
of form. Time, too, saw the birth of evil upon 
earth, but it affords the means of man's justifica- 
tion, and will witness the restoration of his spirit ; 
for it was Time whose early youth hailed the 
birth of the first father of mankind, — who looked 
upon his brow, and in solemn admiration there 
beheld the impressed image of his Maker, — who 
bowed down before the innocence of man, and 
was subject to him. It was Time, too, who, ere 
many days were numbered, saw the immortal 
spirit yielding to temptation, and mourned the 
first transgression. But thou, Time, hast heark- 
ened unto the voice of thy Creator, and art ful- 
filling His command. To thee was power given 
over him who had offended. Thy burdens are 
weighty, and sorely dost thou deal with each 
child of man. But although the hand thou 
layest upon him is heavy with affliction, yet is it 
tempered with mercy, and leads the willing spirit 
to salvation. Thou art performing thy appointed 



TIME AND ETERNITY. 93 

duty, and in the book of judgment dost record 
each inmost thought of him who has fallen from 
his high estate. In thy sight, too, was fulfilled 
the whole scheme of redeeming love. Thou 
didst behold how, " by the offence of one, judg- 
ment came upon all men unto condemnation, 
and that by one man's disobedience many were 
made sinners." But thy eye saw, too, the one 
great Sacrifice through which, " by the righte- 
ousness of One, the free gift came upon all men 
unto justification of life," and how, "by the obe- 
dience of One, shall many be made righteous." 
In thy hearing was uttered the " good tidings of 
great joy which shall be to all people ; " and thy 
ear heard the "multitude of the heavenly host 
praising God, and saying, Glory to God in the 
highest, and on earth peace, good- will towards 
men." In thy presence, too, passed those fearful 
hours when " the sun was darkened, and the 
veil of the temple was rent in the midst ; " and 
before thee were uttered those words of more 
than human import, " It is finished ! " 

But at the appointed hour in which, through 
the merits of another, man shall enter into his 
perfect state, and his soul shall regain her lost 
innocence, thou wilt once again become his minis- 



94 THOUGHTS ON BEING. 

tering spirit ; for when thou shalt have run thy 
course, and the voice of the angel shall u swear 
by Him that liveth for ever and ever, that there 
should be time no longer," then, as thou yieldest 
up thy life to Him who gave it, thou wilt open to 
man the gates of everlasting habitations, and 
with thy last breath thou wilt disperse every 
cloud which shall shroud the Infinite ! 



95 



THE IMMATERIAL. 

We have obtained from our inquiries into the 
nature of time and eternity these four general 
principles : — 

1. That which exists in the Infinite Past is 

now, and can never end. 

2. That which can never end, is now, and 

exists in the Infinite Past. 

3. That which has had a beginning, may be 

now, but must have an end. 

4. That which has an end, may be now, but 

must have a beginning. 

Let us now hasten to make the first and most 
noble application of these truths : 

1 . The Great First Cause exists in the Infinite 

Past. 
Therefore, The Great First Cause is now, 
and can never end. 

2. The Great First Cause is without end. 
Therefore, The Great First Cause is now, 

and exists in the Infinite Past. 

3. " Thou, Lord, in the beginning hast laid the 



96 THOUGHTS ON BEING. 

foundation of the earth, and the heavens 
are the works of thine hands." a They all 
have had a beginning. 

Therefore, " They shall perish ; but Thou 
remainest : and they all shall wax old as 
doth a garment, and as a vesture shalt Thou 
fold them up, and they shall be changed ; 
but Thou art the same, and thy years shall 
not fail." b 
4. " And I saw a new heaven and a new earth : 
for the first heaven and the first earth were 
passed away ; and there was no more sea. 
And there shall be no more death, neither 
sorrow, nor crying, neither shall there be 
any more pain : for the former things are 
passed away." c These all will have an 
end. M There is an eternity in which death 
and sorrow shall have no more dominion." 

Therefore, There has been a time " when He 
prepared the heavens, when He established 
the clouds above, when He strengthened 
the foundations of the deep, when He ap- 
pointed the foundations of the earth." d 

Therefore also, " We know that the whole 

a Heb. i. 10. b Heb. i. 11, 12. 

c Rev. xxi. 1. 4. d Prov. viii. 27. 



THE IMMATERIAL. 97 

creation groaneth and travaileth in pain 
together until now." a 
Therefore also, There was a time when " sin 
entered into the world, and death by sin." b 

These evidences of the eternity of Omnipo- 
tence bring forcibly before us the truth, that 
death, and sin, and all earthly things, whether 
visible or invisible, are to our faculties of a 
temporary nature ; and they lead us to the 
contemplation of the Author of all the great 
mysterious perfection of the Immaterial. But 
far be from us any intention to describe His 
incomprehensible attributes. Let it rather be 
our hope to remove that gross and material per- 
ception of them which some of us entertain, and 
to behold them in the clearest light which is at 
present permitted. " To have ascertained and 
to perceive a reason for anything that God has 
done, is far different from perceiving the reason ; 
though the two are often confounded." 

So, to believe that we may now possess a more 
j ust and enlightened idea of the Divine attributes 
than we have yet had, is far different from the 
impious boast of pride, — that it comprehends 

a Rom. viii. 22. b Rom. v. 12. 

c Whateley's Essays, p. 165. 
H 



98 THOUGHTS ON BEING. 

the thoughts of the Creator. Thus, then, will 
we proceed, neither forgetting the necessity of 
deep reverence and humility, nor that the attain- 
ment of even limited success requires the exercise 
of man's highest faculties ; for, " though it is easy 
to say that we ought to love and worship, as well 
as reverence and fear, the Supreme Being, yet 
nothing is in fact more difficult for such a creature 
as man, surrounded too, as he is, by gross material 
objects, and necessarily occupied in worldly pur- 
suits, than to lift up his thoughts and affections 
to God. A Being whose nature is so incompre- 
hensible that our knowledge of Him is chiefly 
negative ; of whom we know not so much what 
He is, as what He is not; — it is difficult to make 
even a steady object of thought. Now we believe 
that God is a Spirit ; but we have a very faint 
notion of the nature of a Spirit, except in respect 
of its being not a body. God is eternal ; but we 
are bewildered with the very idea of Eternity, of 
which we only know that it is without beginning 
and icithout end : we say that the Divine attri- 
butes are infinite ; i. e., not bounded, unlimited. 
And even where our knowledge of God extends 
beyond mere negatives, we cannot but perceive, 
on attentive reflection, that the attributes as- 



THE IMMATERIAL. 99 

signed to the Deity must, in reality, be such, in 
Him, as the ordinary sense of those same terms 
when applied to men can but very faintly shadow- 
out. But the difficulty is still greater when we 
attempt to set our affections on this awful and 
inconceivable Being; — to address as a tender 
parent Him who has formed out of nothing, 
and could annihilate in a moment, countless 
myriads, perhaps, of worlds, besides our own, 
and to whom " the nations are but as the drop 
of a bucket, and the small dust of a balance;" — 
to offer bur tribute of praise and obedience to 
Him who can neither be benefited nor hurt by 
us ; — to implore favour and deprecate punish- 
ment from Him who has no passions or wants 
as we have; — to confess our sins before Him 
who is exempt not only from all sin, but from 
all human infirmities and temptations; — and, in 
short, to hold spiritual intercourse with One with 
whom we can have no sympathy, and of whom 
we can with difficulty form any clear conception. 
" And this difficulty is not diminished, but 
rather increased, in proportion as man advances 
in refinement of notions, in cultivation of intellect, 
and in habits of profound philosophical reflection, 
and thus becomes less gross in his ideas of the 

H 2 



100 THOUGHTS ON BEING. 

Supreme Being. To the dull and puerile under- 
standings of a semi-barbarous nation, such as the 
Israelites at the time of Moses, many of the cir- 
cumstances just mentioned would be less likely 
to occur than to those of a more enlightened 
people; and an habitual and practical piety 
would accordingly have been more easy of attain- 
ment to them — while favoured, as they were, 
with frequent sensible Divine interpositions of 
various kinds, and continually addressed by 
prophets in the name of the Lord, Jehovah, the 
tutelary God of their nation, — than to men of 
more enlarged minds and more thoughtful 
habits not favoured with the Gospel-revelation. 

" These impediments to devotion it is probable 
the apostle John had in mind when he said, 
1 No man hath seen God at any time ; ' and he 
seems to have conceived the ' declaration ' of 
God by Jesus Christ was calculated, not, indeed, 
wholly to remove these impediments, but so far 
to moderate and lower them as to leave no in- 
superable difficulty to a willing mind." a 

"We must be careful not to imagine that the 
immaterial is simply the opposite of matter ; for 
within a receiver, exhausted in the most absolute 
a Whateley's Essays, p. 167. et seq. 



THE IMMATERIAL. 101 

sense, in which there remains neither air, nor 
light, nor electricity, nor material Being of any 
kind whatever, whether visible or invisible, the 
immaterial may in one sense be said to dwell. 
But, although the interior of such receiver is in 
opposition to matter, it may or may not be that 
which is immaterial, for the exclusion of matter 
and material properties does not necessarily 
cause either the presence or absence of the im- 
material. The idea thus given is simply negative, 
and is inapplicable to that actual Being of which 
we are in search : our thoughts should rather 
seek to realise to our mind an image from which 
all positive principle is not thus excluded. 

" The attributes of the Creator of all material 
particles, naturally form a subject of the most 
sublime contemplation for all beings endowed 
with reason sufficient for that purpose. But 
here again we must refer to our incapacity to 
enter into a subject so much beyond human un- 
derstanding ; for man can only appreciate things 
which are material, and which, by virtue of their 
properties, communicate impressions through 
material organs to the human mind. We find 
that we cannot determine the absolute attributes 
of the Deity from physical science, but only infer 

H 3 



102 THOUGHTS ON BEING. 

certain attributes by not attributing to His di- 
vinity the properties of matter, which solely 
derives its properties through the exertion of His 
power. In fact, nothing is more erroneous than 
the comparison of [physical] perfections in God 
with natural qualities in man. Out of this have 
arisen incalculable mistakes." a 

It is, no doubt, true that the first impulse of 
" our reason teaches us to ascribe these attributes 
to God by way of resemblance and analogy to 
such qualities and powers as we find most valu- 
able and perfect in ourselves." 

And "if we look into the Holy Scriptures, 
and consider the representations given us there 
of God or his attributes, we shall find them gene- 
rally of the same nature, and plainly borrowed 
from some resemblance to things with which we 
are acquainted by our senses. Thus, when the 
Holy Scriptures speak of God, they ascribe hands, 
and eyes, and feet to Him : not that it is designed 
that we should believe that He has any of these 
members according to the literal signification, 
but the meaning is, that He has a power to 
execute all those acts to the effecting of which 
these parts in us are instrumental ; that is, He 
a Smee's Sources of Physical Science, p. 278. 



THE IMMATERIAL. 103 

can converse with men as well as if He had a 
tongue and mouth ; He can discern all that we 
do or say as perfectly as if He had eyes and ears ; 
He can reach us as well as if He had hands and 
feet ; He has as true and substantial a being as 
if He had a body ; and He is as truly present 
everywhere as if that body were infinitely ex- 
tended. And in truth, if all these things which 
are thus ascribed to Him did really and literally 
belong to Him, He could not do what He does 
near so effectually as we conceive and are sure He 
doth them by the faculties and properties which 
He really possesses, though what they are in 
themselves be unknown to us." a 

" If we review the properties of matter, we 
find that its first property is number ; that the 
juxtaposition of units forms addition and multi- 
plication, and the mass of matter so formed is 
susceptible of diminution and division. The 
material character of number forbids us to attach 
that property to the attributes of the Almighty ; 
for His attributes are clearly immaterial, having 
no connection with the properties which His 
mighty power caused matter to evince. Natural 
philosophy, therefore, teaches us that the Al- 

a Dr. King's Sermon, § 4. p. 6—10. 
ii 4 



104 THOUGHTS ON BEING. 

mighty has no relation to number ; that, conse- 
quently, He is indivisible and incapable of 
addition. 

" As we must discard the very idea of number 
as being an attribute of God, so must we also 
deny the possibility of any attribute arising from 
attracted number. We cannot, therefore, give 
to His majesty form or size, for these are properties 
of His created matter. His presence, moreover, 
cannot be limited to one spot, for position is a 
material effect. He must extend over space, 
and, consequently, omnipresence must be a cha- 
racteristic attribute of His greatness. 

" His omnipresence cannot be interfered with 
by the presence in certain positions of created 
matter. Impenetrability is a property of matter 
perhaps by virtue of attraction, and therefore 
cannot interfere with the immaterial. The om- 
nipresence of the Deity will not be prevented by 
attracted matter ; but He must be present in the 
structure of the hardest stones, the most massy 
rocks, — in fact, throughout the matter of this 
great globe, and even throughout the matter 
existing over the universe. . . . 

" The power which conferred attraction on 
matter is present, not only where matter is, but 



THE IMMATERIAL. 105 

even where matter is not ; inasmuch as position 
is a material phenomenon. In consequence of 
that omnipresence, we may infer that He is 
cognisant of every alteration of each respective 
particle of matter, which omnicognisance is 
called the omnipresence of the Deity. Our 
material bodies allow certain expressions to be 
carried to the mind through certain material 
organs called the senses ; and therefore we only 
appreciate those impressions which act upon 
those senses. His omnipresence must know 
every single change without respect to any 
material conditions. His omniscience cannot 
be interfered with by darkness, quiescence, or 
temperature. Darkness is no darkness with 
Him ; the stillness of an action cannot cause it 
to be hid from His observation. His omniscience 
is derived from omnipresence ; not from the 
properties of matter, from which man derives his 
knowledge. . . . 

" It is useless to conceal that these great and 
glorious perfections are quite incomprehensible 
to our senses : we can only appreciate material 
impressions ; all else is quite incomprehensible 
to our mind. To say that God has no relation 
to number, is as unintelligible as His omnipre- 



106 THOUGHTS ON BEING. 

sence, His omniscience, or His eternity. We 
cannot conceive the nature of such attributes, 
though we are compelled to believe them, because 
we cannot conceive that such attributes should 
not exist. 

" What other attributes belong to the Al- 
mighty we are incapable of ascertaining by phy- 
sical science ; and even the contemplation of these 
we must admit will suffice to fill our minds with 
an amazement productive of reverence, submis- 
sion, and humility." a 

" Such knowledge is too wonderful for me ; it 
is high, I cannot attain unto it. Lord, thou 
hast searched me, and known me. Whither shall 
I go from thy Spirit ? or whither shall I flee 
from thy presence ? If I ascend up into heaven, 
thou art there : if I make my bed in hell, behold, 
thou art there. If I take the wings of the 
morning, and dwell in the uttermost parts of 
the sea ; even there shall thy hand lead me, and 
thy right hand shall hold me. If I say, Surely 
the darkness shall cover me ; even the night 
shall be light about me. Yea, the darkness 
hideth not from thee ; but the night shineth as 
the day: the darkness and the light are both 
a Smee's Sources of Physical Science, p. 279. 



THE IMMATERIAL. 107 

alike to thee. Thou knowest my downsitting 
and mine uprising, thou understandest my 
thought afar off. Thou compassest my path 
and my lying down, and art acquainted with 
all my ways. For there is not a word in my 
tongue, but, lo, Lord, thou knowest it alto- 
gether." a 

Thus have we raised our thoughts to that 
Spiritual Being of supreme goodness, that In- 
finite Immaterial, the " High and Lofty One 
that inhabiteth eternity;" whose diffusion em- 
braces unbounded space, and whose life-giving 
essence yet dwelleth in the secret soul of every 
one that keepeth His commandments ; who is in 
heaven the " Creator," in hell b the " Friend of 
Sinners," and on earth the " Mediator;" who is 
" the same yesterday, and to-day, and for ever." d 

But the ideas of the Divine attributes which 
we have here attained have arisen from contem- 
plating the distinction of matter from the imma- 
terial. The extracts which have been introduced 
extend, I fear, already too far ; but should any 
doubt the truth of the result which they exhibit, 
a reference to the originals, where the argument 

a Psalm cxxxix. b See 1 Pet. iii. 19. 

c Matt. xi. 19. d Heb. xiii. 8. 



108 THOUGHTS ON BEING. 

is fully stated, would, I think, remove all hesi- 
tation. 

Admitting, then, and with justice, the correct- 
ness of these views, we perceive at once that they 
must be universally applicable to all that is im- 
material, and cannot be restricted to the Supreme 
Goodness. All the attributes, therefore, which 
we thus infer to be identified with the imma- 
terial, must be also applicable to the Arch-prin- 
ciple of Evil. Now we are not able thus to infer 
the attribute of omnipotence ; reason, therefore, 
thus tells us that the attribute of omnipotence 
is not essential to the immaterial. And by Scrip- 
ture we are assured that the power of Satan is 
limited, and that the power of Supreme Goodness 
is infinite, for " He is able to subdue all things 
unto himself," " and took on him the seed of 
Abraham, that, through death, He might destroy 
him that had the power of death, that is, the 
Devil." a Neither are we able thus to infer the 
attribute of immutability ; reason, therefore, 
thus tells us that the attribute of immutability is 
not essential to the immaterial. The Scripture 
assures us that the reign of Satan shall be de- 
stroyed, and there we read of that Being of in- 
* Heb. ii. 14. 



THE IMMATEKIAL. 109 

finite goodness who is " the same yesterday, and 
to-day, and for ever," whose words are, " I am 
the Lord ; I change not," a and who, in his power 
of eternal foreknowledge, hath said, " Now is the 
judgment of this world, now shall the prince of 
this world be cast out." b Nor are we able thus 
to infer that the possession of a single moral 
attribute is essential to the immaterial: long- 
suffering, mercy, and love we know to be the cha- 
racteristics of One Adorable Being ; but we are 
taught that hatred, malice, and sleepless perseve- 
rance in works of darkness are identified with the 
great Enemy of Mankind. He, then, is another 
mighty power, the spiritual Being of evil, the im- 
material adversary of goodness, infinite in diffu- 
sion, though limited in power, who, " as a roaring 
lion, walketh about, seeking whom he may de- 
vour," c as an unclean spirit entereth into the 
hearts of a wicked generation d , and as "the prince 
of the power of the air now worketh in the chil- 
dren of disobedience." e As eternity is in truth to 
an eternal Being always present, so is infinity 
always present to an infinite Being. We must, 

a Mai. iii. 6. * John, xii. 31. 

c 1 Pet. v. 8. d Matt. xii. 45. 

e 1 Eph. ii. 2. 



110 THOUGHTS ON BEING. 

therefore, unhesitatingly dissent from that gross 
and vulgar conception of the " father of lies," 
which would give to him either a temporary 
duration, a bodily shape, or a limited sphere of 
existence. He is a spirit, and as such he both 
enters into the heart of every man and occupies 
infinity. All immaterial Being is essentially 
eternal, omnipresent, and omniscient ; and we 
are taught that Satan is eternal, omnipresent, 
and omniscient/ All immaterial Being is not 
essentially omnipotent, allmerciful, or immutable, 
and Satan, we know, is not omnipotent, nor all- 
merciful, nor immutable. 

But the immaterial embraces within itself 
both heaven and hell; for here again we must 
scrupulously reject every idea that relates to the 
visible creation. We must not be led astray 
either by the representative symbols which we 
find in the works of the poet, the painter, and 
the sculptor, or by the beautiful descriptions 
which abound in the Holy Scriptures, for we 
unhesitatingly acknowledge their figurative cha- 
racter. Here is the language of Job : " Canst 
thou by searching find out God ? canst thou 

a It should be observed that omniscience is here used for 
mere knowledge, and not wisdom. 



THE IMMATERIAL. Ill 

find out the Almighty unto perfection? It is as 
high as heaven ; what canst thou do ? deeper 
than hell ; what canst thou know ? The mea- 
sure thereof is longer than the earth, and broader 
than the sea." a These and many similar ex- 
pressions were addressed to a people who de- 
lighted in the imaginative eloquence of the East, 
and are confessedly adapted to the comprehension 
of minds warmed, it may be, by the truths of 
religion, and nourishing the seeds of Christian 
charity, but neither enlightened by the dis- 
coveries of science nor refined by habitual re- 
flection. We know that they can scarcely be 
correctly entertained even in relation to this 
earth ; and that beyond our planet, and in the 
regions of space, height and depth and breadth 
must be absolutely and utterly unknown. Then 
must heaven and hell merge in the unbounded 
expanse of infinity. The works of Omnipotence 
which we see around and on every side, occupy 
that same infinite space wherein are now diffused 
without limit the house of mourning and the 
house blessed for evermore of the righteous. 
Neither for heaven nor for hell is there any 
limited place, any assignable spot; they are 
a Job, xi. 7—9. 



112 THOUGHTS ON BEING. 

merged in the unbounded expanse of the infinite, 
in the immaterial abiding-place of the spiritual 
and infinitely diffused antagonistic beings of 
good and evil. 

Let him who believes that heaven and hell are 
not such, that they are not immaterial and in- 
finite, that they are not invisible, existing in the 
heart of man and throughout unbounded space, 
let him answer and tell of their nature and their 
position. Heaven is now existing, eternal, and 
not to be created in the future. It is, therefore, 
manifestly not a sensible dwelling-place, either 
in the bowels of the earth, or in the interior or 
on the surface of any distant planet. It is not 
intermingled as a visible kingdom among un- 
numbered systems of suns, because the light 
from every orb falls without obstruction upon 
the eye that loves to contemplate the immeasure- 
able beauty of a starlit canopy. We dare not 
say, we cannot conceive, that our Almighty 
Father, who is the " King of Heaven," should 
dwell so far from the presence of His children, 
that the vision is unable to penetrate the 
depth of separation. And, in truth, we know 
not that space does extend beyond the material 
creation ; on the contrary, we are disposed to 



THE IMMATERIAL. 113 

believe that sun succeeds to sun, system to system, 
and nebulse beyond nebulas, infinitely without 
end ; and that as space is infinite, so likewise 
is the number of heavenly bodies that there un- 
ceasingly sing in harmony. No, it cannot be : 
He who dwelleth in heaven, who rests in the 
hearts of the righteous, who is around their bed 
and about their path, cannot be removed more 
remote than the mind of man can conceive ; nor 
can those heavenly mansions which are now in 
existence, and wherein the faithful are therefore 
now dwelling with Him in peace and holiness, be 
other than spiritual, infinite, and eternal. Thus, 
too, as unlimited space embraces the Author of 
Good and the Principle of Evil, so in like manner, 
dwelling within every man, and in constant op- 
position, is there " the spirit of good and a spirit 
of evil, each perfectly distinct. And as every 
other spiritual power, whether of righteousness 
or of wickedness, whether of good or evil, is 
perfectly distinct, and possesses a true inde- 
pendent existence (u7roa-TOL<rig), so also does the 
soul of every human being possess a true inde- 
pendent existence, perfectly distinct from that 
of every other soul which inhabiteth the body of 
a mortal. 



114 THOUGHTS ON BEING. 

But we have seen that the essential attributes 
of the immaterial are those of eternity, omni- 
science, and omnipresence ; and these attributes 
must therefore necessarily be a portion of those 
privileges which are the inheritance that the soul 
of every just man made perfect does in truth 
possess in the everlasting present of an eternal 
life, but which are now veiled from his conscious 
knowledge, and lie hidden within this earthly 
tabernacle. Number, we have seen, is a property 
of matter ; we are therefore forbidden to regard 
it as an attribute of the immaterial. The faculties 
of man, therefore, cannot tell the number of 
human souls who, throughout the unlimited 
universe, are now working out their salvation in 
fear and trembling ; and the conviction is strongly 
forced on us, as the wondrous truth flashes 
upon our mind, that the immortal immaterial 
souls which throughout eternity are embracing 
unlimited space are endless in number, infinite 
in repetition. 

But, in this mortal life, the aspirations of the 
spirit are held in check by the restraints of the 
body. Let us now, therefore, turn our consi- 
deration to the relations between the spirit and 
the flesh. 



115 



THE VISIBLE BODY. 

An inquiry into the nature and duration of the 
human body, within which as within a tabernacle 
is imprisoned man's immortal soul, must possess 
interest of more than usual depth. This body 
of flesh has had a beginning ; and since our con- 
clusions tell us that " that which has had a 
beginning may be now, but must have an end," 
we are unavoidably led to the belief of its 
ultimate dissolution and absolute destruction. 
" All flesh shall perish together, and man shall 
turn again unto dust ;" a for " all go unto one 
place, all are of the dust, and all turn to dust 
again." b It is remarkable, and will doubtless 
excite surprise in many, that the Church of 
England is in her Articles silent upon the 
doctrine of the resurrection of the body ; but 
upon referring to the creeds which " ought 
thoroughly to be received and believed," c we 
find this doctrine mentioned, though very 
briefly, in the Apostles' and in the Athanasian 

a Job, xxxiv. 15. b Eccles. iii. 20. c Art. 8. 

i 2 



116 THOUGHTS ON BEING. 

creed. Almost as a necessary result of this 
absence of explanation, and perhaps also in 
consequence of the use of the definite instead 
of an indefinite article with the word "body," 
those who seek more explicit information will 
discover that upon this subject there exists 
among writers upon divinity more than the 
usual want of unanimity. Here are the words 
of Archbishop Tillotson : — 

" 1. The body of man is not a constant 
permanent thing, always continuing in the 
same state, and consisting of the same matter; 
but a successive thing, which is continually 
spending and continually renewing itself, every 
day losing something of the matter which it 
had before, and gaining new ; so that most 
men have new bodies, as they have new clothes ; 
only with this difference, that we change our 
clothes commonly at once, but our bodies by 
degrees. 

" And this is undeniably certain from ex- 
perience. For so much as our bodies grow, 
so much new matter is added to them, over and 
besides the repairing of what is continually 
spent ; and after a man be come to his full 
growth, so much of his food as every day turns 



THE VISIBLE BODY. 117 

into nourishment, so much of his yesterday's 
body is usually wasted and carried off by in- 
sensible perspiration, that is, breathed out of 
the pores of his body, which, according to the 
static experiment of Sanctorius, a learned phy- 
sician, who, for several years together, weighed 
himself exactly every day, is (as I remember) 
according to the proportion of five to eight of 
all that a man eats and drinks. Now, according 
to this proportion, a man must change his body 
several times in a year. 

" It is true, indeed, the more solid parts of 
the body, as the bones, do not change so often 
as the fluid and fleshy; but that they also do 
change is certain, because they grow ; and what- 
ever grows is nourished and spends, because 
otherwise it would not need to be repaired. 

" 2. The body which a man hath at any time 
of his life is as much his own body as that which 
he hath at his death ; so that if the very matter 
of his body which a man had at any time of his 
life be raised, it is as much his own and the same 
body as that which he had at his death, and 
commonly much more perfect, because they who 
die of lingering sickness or old age are usually 
mere skeletons when they die ; so that there is 

i 3 



118 THOUGHTS ON BEING. 

no reason to suppose (or at least not to insist) 
that the very matter of which our bodies consist 
at the time of our death shall be that which 
shall be raised, that being commonly the worst 
and most imperfect body of all the rest. 

" These two things being premised, the answer 
to this objection cannot be difficult. For as to 
the more solid and firm parts of the body, as 
the skull and bones, it is not, I think, pretended 
that the cannibals eat them ; and if they did, so 
much of the matter, even of these solid parts, 
wastes away in a few years, as, being collected 
together, would supply them many times over. 
And as for the fleshy and fluid parts, these are 
so very often changed and renewed, that we can 
allow the cannibals to eat them all up, and to 
turn them all into nourishment: and yet no 
man need contend for want of a body of his own 
at the resurrection; viz., any of those bodies 
which he had ten or twenty years before, which 
are every whit as good, and as much his own, as 
that which was eaten." a 

" The Archbishop is here of an opinion dia- 
metrically opposite to that of Bishop Stillingfleet, 
as to the resurrection of every particle of the 
a Tillotson's 194th Sermon. 



THE VISIBLE BODY. 119 

body buried. He has Mr. Locke, however, on 
his side. For a summary view of the contro- 
versy between Stillingfleet and Locke, and an 
attempt at compromising their dispute, you may 
consult the eighth of Dr. Watts' s Philosophical 
Essays. 

" See also Dr. Clarke's remarks on this inte- 
resting inquiry, as quoted in Bishop Watson's 
Theological Tracts, vol. iv. p. 235—237." a 

The above is the answer of Archbishop Tillot- 
son to that one of the objections, usually urged 
against a belief in the resurrection of the body, 
which " maybe stated in the following terms: — 
' Of men drowned in the sea, the bodies may be 
eaten by fishes, and they again by other men ; or, 
among cannibals, men feast upon the flesh of 
men. In such cases, where one man's body may 
be converted into part of the substance of another 
man's body, and so on, how shall each at the re- 
surrection recover his own peculiar body ? ' " 

When we read this objection, and endeavour 
to shape our thoughts in accordance with the 
Archbishop's suggestions, we must all feel that 
his idea of a search throughout the life of man 
in order to discover the time when his body ap- 

a Gregory, p. 440. 
i 4 



]20 THOUGHTS ON BEING. 

proaches most nearly to perfection, is one very 
strongly opposed to that beautiful conception of 
the Supreme Good which, derived both from 
reason and revelation, invests Him with the cha- 
racter of the Infinite Immaterial. If we select 
the most favourable moment of life, how far, 
how infinitely, removed is the very best example 
of our bodily form from that absolute perfection 
which we find no difficulty in bringing before 
the imagination ! But if we permit our thoughts 
to rest, though but for a moment, upon one of 
those loathsome and disgusting monsters which 
the annals of surgery record, or upon one of the 
many thousand beings who, born from nature's 
most forbidding mould, slowly drag out a wretched 
existence of misery, pain, and deformity, the 
objects of pity and commiseration; — if we 
bestow upon one of these but a passing thought, 
we experience the utmost difficulty in enter- 
taining this belief ; we turn again to search more 
carefully the words of Scripture ; and the hope 
that a doctrine so repulsive, so opposed to the 
general features of revelation, and so irreconcil- 
able with our most enlightened conception of the 
kingdom of heaven, — the hope springs unbidden, 
that a doctrine which thus teaches the resurrection 



THE VISIBLE BODY. 121 

of this our identical material body, may not be 
in truth that of the Christian dispensation. 
Let us listen to the language of Holy Writ : — - 
" Now this I say, brethren, that flesh and 
blood cannot inherit the kingdom of God, neither 
doth corruption inherit incorruption ; " " for we 
know that if our earthly house of this tabernacle 
were dissolved," " then shall the dust return to 
the dust as it was, and the spirit shall return 
unto God who gave it." a 

To me these words place beyond the shadow 
of doubt the truth, that the body, such as we 
are accustomed to regard it, will not rise 
from the grave. "It is to be wished that 
those who inculcate this doctrine [of the resur- 
rection of the body] would be careful not to 
expose it, as some have done, to the scoffs of the 
infidel, by insisting on the restoration, at the 
resurrection, of the very same particles of matter 
which were united with the soul in this life. 
Supposing the doctrine to be true, neither reason 
nor revelation affords means for ascertaining its 
truth, or for replying to the cavils brought 
against it. The question has been ably and 
copiously handled by the celebrated Mr. Locke : 
a 1 Cor. xv. 50. ; 2 Cor. v. 1. ; Eccl. xii. 7. 



122 THOUGHTS ON BEING. 

it will suffice, therefore, to observe, that, as far 
as we can ascertain, all the particles of a man's 
body are undergoing a perpetual and rapid 
change during his life ; that which constitutes 
it, still his body, being not the identity of its 
materials, but their union with the same soul, 
and performance of similar functions. If (to use 
a familiar illustration) a man's house were de- 
stroyed, and a kind benefactor promised to re- 
build it for him, and to make it much better 
than before (for such is the promise made to 
true Christians when their ' earthly tabernacle 
shall be dissolved'), he would not, surely, say 
that the promise had been violated if the same 
precise materials were not employed ; it would 
suffice that he had, as before, a house, and one 
that was suitable for all the same purposes. 

" As for the state of the soul in the interval 
between death and the general resurrection, the 
discussion is unnecessary, and perhaps unprofit- 
able. Had knowledge on this point been ex- 
pedient for us, it would doubtless have been 
clearly revealed ; as it is, we are lost in con- 
jecture. For aught we know, the soul may 
remain combined with a portion of matter less 
than the ten thousandth part of the minutest 
particle that was ever perceived by our senses ; 



THE VISIBLE BODY. 123 

since ' great ' and i small ' are only relative. All 
we can be sure of is, that if the soul be wholly 
disengaged from matter, and yet shall enjoy 
consciousness and activity, it must be in some 
quite different manner from that in which we 
now enjoy them ; if, on the other hand, the soul 
remains inert and unconscious (as it is with 
respect to the seeing-faculty, for instance, in a 
man born blind) till its reunion with matter, 
the moment of our sinking into this state of un- 
consciousness will appear to us to be instantly 
succeeded by that of our awaking from it, even 
though twenty centuries may have intervened : 
of which any one may convince himself by a few 
moments' reflection." a 

Allusion is here made to the sleep of the soul, 
— to a supposed state of insensibility, continuing 
from the hour of death until the apparently 
future day of judgment, — to that dangerous doc- 
trine which has been refuted by Dr. Gregory, 
and which we have his authority for believing 
a directly contradictory to many of the most 
stimulating and cheering promises in the New 
Testament." b Kejecting, then, this notion with- 

a Archbishop Whateley's Essays on some of the Pecu- 
liarities of the Christian Religion, p. 129. 
b Gregory, p. 451. 



124 THOUGHTS ON BEING. 

out hesitation, we are obliged to admit that the 
soul ever continues in a state of consciousness ; 
that, by the friendly hand of death, she is libe- 
rated from her prison-house ; and that, without 
suspension of Being, she then knows herself to 
be a free and unfettered spirit, forbidden further 
trial or opportunity for repentance before re- 
ceiving, either for happiness or misery, the 
eternal sentence of her Creator. 

On the other hand, we have the unqualified 
and reiterated assurance that we shall be raised 
with a body incorruptible. But when we ask, 
With what body do they come who rise to in- 
herit a crown of righteousness ? we receive the 
answer of faith, that we shall be raised a spiritual 
body, for " so also is the resurrection of the dead. 
It is sown in corruption ; it is raised in incor- 
ruption : it is sown in dishonour ; it is raised in 
glory : it is sown in weakness ; it is raised in 
power : it is sown a natural body ; it is raised a 
spiritual body. There is a natural body, and 
there is a spiritual body ; " a a body manifestly 
utterly different from that body of flesh and 
blood which is now our temporary habitation ; 
a body, too, utterly different from that with which 
a 1 Cor. xv. 42—44. 



THE VISIBLE BODY. 125 

we are accustomed to believe that the Saviour 
of mankind ascended into heaven, for He is 
described as then possessing the same material, 
natural, and carnal body with which he had 
dwelt among men. " Then saith he to Thomas, 
Eeach hither thy finger, and behold my hands ; 
and reach hither thy hand, and thrust it into my 
side : and be not faithless, but believing." a " Be- 
hold my hands and my feet, that it is I myself: 
handle me and see ; for a spirit hath not flesh 
and bones, as ye see me have. . . . And 
they gave him a piece of a broiled fish and of an 
honeycomb; and he took, and did eat before 
them." b 

Far different, then, is that body with which 
we shall arise. It will not be that body of flesh 
as we now see it ; not that wonderful disposition 
of bones and muscles which constitutes our 
organic frame ; not that delicate mechanism, 
the visible evidence of the intelligent Designer, 
which is subjected to the vicissitudes, accidents, 
and diseases of the present life; — but in essential 
unison shall we arise with that spiritual and 
immaterial Being which is one and the same 
with Him " who shall change our vile body, that 
a John, xx. 27. b Luke, xxiv. 39. 43. 



126 THOUGHTS ON BEING. 

it may be fashioned like unto His glorious 
body ; " a for, "as we have borne the image of 
the earthy, we shall also bear the image of the 
heavenly." b 

" Howbeit that was not first which is spiritual, 
but that which is natural; and afterward that 
which is spiritual." "The first man is of the 
earth, earthy." His is a natural body; limited, 
material, and therefore temporary. " The se- 
cond man is the Lord from heaven." His is a 
spiritual body ; infinite, immaterial, and eternal. 
His is that spiritual body which is now sacra- 
mentally received, and with which the soul will 
be in union when this natural body, which is of 
the dust, shall return again to the dust. His 
is that spiritual body which is now in present 
eternity, in virtual union with those whom " He 
hath chosen in Himself before the foundation of 
the world ;" d an union which, in its true, con- 
tinuous, eternal state, we are unable, during the 
present temporary dispensation, to perceive. His 
is that spiritual body to which our present 
human body of flesh will be changed " when this 
corruptible shall have put on incorruption, and 

a Phil. iii. 21. b 1 Cor. xv. 49. 

c 1 Cor. xv. 46. d Eph. i. 4. 



THE VISIBLE BODY. 127 

this mortal shall have put on immortality ; " for 
" we shall not all sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, at the 
last trump: for the trumpet shall sound, and the 
dead shall be raised incorruptible, and we shall 
be changed. For this corruptible must put on in- 
corruption, and this mortal must put on immor- 
tality."' 1 Associated with the countless host of 
those who shall believe upon His name, we shall 
dwell for ever in His presence; not in a bodily 
form, for with so many millions that is physically 
impossible, but in that infinite diffusion by which 
alone we can know even as we are known. We 
shall then " have known and believed the love 
that God hath to us. God is love ; and he that 
dwelleth in love dwelleth in God, and God in 
him." b We shall be present with Him; not in 
corporeal contact, but blended in intimate actual 
and spiritual union. We shall be of that blessed 
company for whom He himself has uttered the 
words of prayer; for He it is who has said, 
" Neither pray I for these alone, but for them 
also which shall believe on me through their 
word ; that they all may be one, as Thou, Father, 
art in me, and I in Thee, that they also may be 
a 1 Cor. xv. 51—54. *> 1 John, iv. 16. 



128 THOUGHTS ON BEING. 

one in us : . . . that the love wherewith Thou hast 
loved me may be in them, and I in them." a " He 
that is joined unto the Lord is one spirit." b 

" If a being which was constituted by the union 
of two substances essentially different were ap- 
pointed to continue, it must continue a mixed 
being, or it would be no longer the same being." 
Our constitution is twofold. Our being is a 
spiritual union of two principles diametrically 
opposed. Within us, increase of good is ever 
restricted by the presence of evil, and the flesh 
lusteth unceasingly against the spirit. But we 
are not appointed thus to continue ; we shall 
not continue " a mixed being," we shall not 
remain "the same being," for we shall be changed: 
there is an eternity in which we shall be con- 
formed to the image of Him who knows not sin, 
andin which "there shallbeno more death, neither 
sorrow, nor crying; " d — when "the iniquity of 
Israel shall be sought for, and there shall be none ; 
and the sins of Judah, and they shall not be 
found." 6 We shall therefore not continue "a 
mixed being," a being of good and evil, as in the 
present. And there is an eternity, too, in which 

a John, xvii. 20, 21. 26. *> 1 Cor. vi. 17. 

c Gregory, p, 431. d Rev. xxi. 4. 

e Jer. 1. xx. 



THE VISIBLE BODY. 129 

" the dust shall return unto the dust as it was," a 
and the body shall utterly perish ; in which " the 
spirit of the just man made perfect shall return 
unto God who gave it," b and be united with Him, 
of the increase of whose government and peace 
there shall be no end, — whose kingdom is an 
everlasting kingdom. We, therefore, shall not 
continue " the same being ; " a being of flesh and 
spirit as in the present, for we shall be changed, 
" so that, if man is to exist in a future state, the 
doctrine of the resurrection of the body is [not] 
a necessary consequence of his nature." c 

But an important feature in the descriptions 
given by St. Paul, and, indeed, in those given by 
other Scripture writers, of our passage from this 
life, and one which greatly strengthens the belief 
that the visible body does not arise from the 
grave, is the general omission of reference to the 
resurrection of those who are unworthy to inherit 
the kingdom of heaven. 

We have above been reading the words of the 
Apostle ; but " the ' resurrection of the dead ' here 
spoken of is not the resurrection of all mankind 
in common, but only the resurrection of the just. 

a Eccl. xii. 7. b Eccl. xii. 7. ; Heb. xii. 23. 

c Gregory, p. 431. 

K 



130 THOUGHTS ON BEING. 

This will be evident to -any one who observes 
that St. Paul, having (ver. 22.) declared that all 
men shall be made alive again, tells the Corinth- 
ians (ver. 23.) that it shall not be all at once, but 
at several distances of time. First of all Christ 
rose ; afterwards, next in order to him, the saints 
should all be raised ; which resurrection of the 
just is that which he treats and gives an account 
of to the end of this discourse and chapter ; and 
so never comes to the resurrection of the wicked, 
which was to be the third and last in order : so 
that, from the 23d verse to the end of the chapter, 
all that he says of the resurrection is a description 
only of the resurrection of the just, though he 
calls it here by the general name of the resur- 
rection of the dead. That this is so, there is so 
much evidence, that there is scarce a verse from 
the 41st to the end that does not evince it. . . . 
That this was his design may be seen by the 
beginning of his discourse (ver. 12 — 21.), and by 
the conclusion (ver. 58.) in these words, 'Where- 
fore, my beloved brethren, be ye steadfast, un- 
moveable, always abounding in the work of the 
Lord : forasmuch as ye know that your labour 
is not in vain in the Lord.' Which words show 
that what he had been speaking of in the 



THE VISIBLE BODY. 131 

immediately preceding verses, viz., their being 
changed and their putting on incorruption and 
immortality, and their having thereby the victory 
through Jesus Christ, was what belonged solely 
to the saints as a reward to those who remained 
steadfast and abounded in the work of the Lord. 

" The like use of the like though shorter dis- 
course of the resurrection, wherein he describes 
only that of the blessed, he makes to the Thes- 
salonians (1 Thess. iv. 13—18.), which he con- 
cludes thus : ' Wherefore, comfort one another 
with these words,' 

" Nor is it in this place alone that St. Paul calls 
the resurrection of the just by the general name of 
the resurrection of the dead. He does the same 
Phil. iii. 11., where he speaks of his sufferings, 
and of his endeavours i if by any means he might 
attain unto the resurrection of the dead,' whereby 
he cannot mean the resurrection of the dead in 
general, which, since he has declared in this 
very chapter (ver. 22.) all men, both good and 
bad (?), shall as certainly partake of as that they 
shall die, there need no endeavours to attain unto 
it. Our Saviour likewise speaks of the resur- 
rection of the just in the same general terms of 
the resurrection, Matthew xxii. 30. ; i And the 

K 2 



132 THOUGHTS ON BEING. 

resurrection from the dead,' Luke xx. 85., by 
which is meant only the resurrection of the just, 
as is plain from the context." 3 

Other Scripture passages, which teach us that 
the soul will be in conscious union with a spiritual 
body, are strictly limited to the state of the 
righteous. St. Paul says, that " we that are in 
this tabernacle do groan, being burdened ; not for 
that we would be unclothed, but clothed upon, 
that mortality might be swallowed up of life." b 
This is " the same that he had told them in the 
first epistle, ch. xv. 51., should happen to those 
who should be alive at Christ's coming. There 
are two aspects in which this passage may be 
regarded. We may either " understand by yu^voi 
1 naked,' as I do here, the state of the dead, un- 
clothed with immortal [spiritual] bodies until the 
resurrection ; which sense is favoured by the 
same word, 1 Cor. xv. 37. ; " or we may " under- 
stand ' the clothing upon ' which the Apostle 
desires to be those immortal bodies which souls 
shall be clothed with at the resurrection ; which 
sense of ' clothing upon ' seems to be favoured by 

a Paraphrase on St. Paul's Epistles, by John Locke, 
p. 172. et seg. 
b 2 Cor. v. 4. 



THE VISIBLE BODY. 133 

1 Cor. xv. 53, 54., and is that which one would 
be inclined to were it not accompanied with this 
difficulty, viz., that then it would follow that the 
wicked should not have immortal bodies at the 
resurrection." This latter sense, however, appears 
the more probable ; but whichever we may select, 
this passage clearly confirms the belief that the 
wicked do not at the resurrection participate in 
an union with the spiritual body ; for we cannot 
doubt that " whatever it be that St. Paul here 
means by c being clothed upon,' it is something 
that is peculiar to the saints, who have the Spirit 
of God, and shall be with the Lord, in contra- 
distinction to others, as appears from the follow- 
ing verses and the whole tenor of this place." a 

Observation of the harrowing effects produced 
upon those who suffer from attacks of nightmare, 
of delirium, or from certain forms of madness, 
abundantly proves that even in this life mental 
agony is immeasurably more severe, more wearing, 
than that of the body. In mental disease or 
affliction, little or do relief can be obtained 
by ease of body, and all sources of recreation for 
it are closed ; but, from the records of the 
Martyrs' sufferings, we have the clearest proof 

a Paraphrase by John Locke. 
k 3 



134 THOUGHTS ON BEING. 

that indescribable torture of the body may be al- 
most forgotten and destroyed by a noble elevation 
of thought towards Heaven, and by the soothing 
influence of undaunted religious trustfulness. 
Whether, however, the state of the wicked be 
one of purely immaterial punishment or other- 
wise, we will not now pause to inquire ; for our 
hopes are fixed upon eternal life, and in humility 
and trustful faith we look to Him who can alone 
save us from the power of the Destroyer. ' But 
a calm examination of all that is to be gathered 
from Scripture does not, I think, support the 
belief that this visible material body will enter the 
gates of heaven ; " for the things which are seen 
are temporal ; but the things which are not seen 
are eternal." a It rather leads to the conclusion 
that the soul of the righteous will be united to a 
truly spiritual body, immaterial, infinite, and 
eternal, from which blessed communion the soul 
of the sinner will for ever be excluded. 

Similarly restricted in its application is the 
eighth chapter of the Epistle to the Romans, 
wherein St. Paul speaks of us as " waiting for the 
fruit of our adoption, which is, that as we by 
adoption are made sons and coheirs with Jesus 

a 2 Cor. iv. 18. 



THE VISIBLE BODY. 135 

Christ, so we may have bodies like unto his most 
glorious body, spiritual and immortal: " a not, be it 
ever remembered, like that material, limited, and 
visible body in which He dwelt on earth, with 
which He rose from the grave, and with which 
He ascended into heaven, — but a spiritual body, 
immaterial, infinite, and invisible ; for as, in the 
material creation, an etherial essence is believed 
by some to pervade all space, to be blended with 
the microscopic atom, and to accompany in their 
courses the distant orbs of heaven, so, in an ever- 
lasting dwelling-place, is His that purely spiritual 
body, immaterial, invisible, and infinite, which 
is omnipresent, omniscient, and omnipotent. 
Neither is that body with which the righteous 
shall enter heaven the material, visible, and 
limited body which we inhabit upon earth ; but 
it is that which is conformed to the likeness of 
His spiritual body, and which, like His, is imma- 
terial, invisible, and infinite. 

Revelation and the Christian Church teach, 
that, immediately after death, the soul, released 
from the body of flesh, but not yet united with 
the one and only glorious spiritual body, dwells 
in the infinity of space, an inhabitant of the realm 

a Paraphrase by John Locke, ver. 23. 
k 4 



136 THOUGHTS ON BEING. 

of spirits. They also teach that the happiness 
of the blessed is not simply a state of repose, of 
mere indifference without change or improve- 
ment, but one of continual increase in know- 
ledge, of unceasing advancement in holiness. 
Those, then, who believe in the resurrection of 
the visible body, are compelled to admit that 
the soul, after the lapse of untold years, during 
which it had become more and more fitted for 
participation in the bliss of eternal life, must 
relinquish its unfettered state, again be united 
with the body, and confined in the prison-house 
of the material. 

" At every instant during life, with every 
motion, voluntary and involuntary, with every 
thought and exercise of the brain, a portion of 
our substance becomes dead, separates from the 
living part, combines with some of the inhaled 
oxygen, and is removed. By this process it is 
supposed that the whole body is renewed every 
seven years. Individuality, therefore, depends 
on the spirit, which retains its identity during 
all the changes of its earthly house, and some- 
times even acts independently of it, When sleep 
is restoring exhausted nature, the spirit is often 
awake and active, crowding the events of years 



THE VISIBLE BODY. 137 

into a few seconds, and, by its unconsciousness 
of time, anticipates eternity." a 

We know that a large portion of the food 
which we consume is assimilated, so as to repair 
the waste to which every structure in our body 
is continually subjected. Now, " during life, a 
peculiar relation is maintained between the two 
kinds of matter which are received. The old 
man consumes continually more organic matter 
than he can replace by food. The strength of 
his muscles disappears, the quantity of blood 
becomes smaller, he grows thinner. But the 
inorganic matters are not wasted in the same 
quantity as they are received in the food. Man 
thus goes back again to the stage of childhood, 
and we obtain a view of life and death almost 
directly in contrast to that formerly unfolded. 
Even more and more earthly matter is added, 
organs which formerly were soft and pliant 
become ossified and refuse their office, even more 
heavily does the dust draw him down to the 
dust, till at last the light-winged Psyche, weary 
of the pressure, throws off the chrysalis shell — 
become too gross. She leaves the dust-born 
body to the slow combustion which we call 

a Physical Geography, by Mary Somerville, p. 368. 



138 THOUGHTS ON BEING. 

decay. A little pile of ashes remains to the 
earth from which they were borrowed. The 
soul, herself immortal, returns from the slavery 
of natural laws to the Disposer of Spiritual 
Freedom." a 

We are all familiar with that most beautiful 
Scriptural example of this return to spiritual 
life: — " And when Jesus had cried with a loud 
voice, he said, Father, into thy hands I commend 
my spirit : and having said thus, he gave up the 
ghost." b 

" Hence we derive an additional proof that the 
human soul is distinct from the body, that it 
lives after it, in a state separate from it, and such 
a state as is susceptible of happiness and 
misery." c 

And we know that our Saviour's gracious 
promise to the malefactor, that his immortal 
spirit should in paradise be in intimate com- 
munion with His own infinite spiritual body, 
was fulfilled immediately that the hand of death 
had broken the temporary connection between 

a The Plant, by M. J. Schleiden, M.D. Translated by 
Arthur Henfrey, F.L. S. P. 183. 
b Luke, xxiii. 46. 
c Dean Stanhope's Biblical Notes. 



THE VISIBLE BODY. 139 

the material tabernacle and its immaterial in- 
habitant : " Verily, I say unto thee, To-day shalt 
thou be with me in paradise." a 

Let me not be misunderstood upon this point of 
the Christian faith. Denial of the union of the soul 
with a body, with a spiritual body to which this 
natural body shall be changed, is directly opposed 
to my intention. It is rather my wish to draw 
attention to what appears to me a very erroneous 
and, 1 fear, very generally entertained notion, 
that those material destructible parts which at 
the present moment, or at the hour of death, or 
at some more suitable period of life, may have 
constituted this body, — that the very same bodily 
organs will, in some mysterious manner, be re- 
covered and reunited to us, so as to form a being 
similar to ourself, and one that may be bodily iden- 
tified. The words of Scripture appear rather to 
speak of the absolute loss of our material body, in 
its total and entire change to a body utterly 
different, spiritual, infinite, and immaterial. 

The whole subject, then, resolves itself into the 

incontrovertible truth, that it is impossible to 

conceive the existence of a body, of a spiritual 

body, of one not composed of " flesh and blood," 

a Luke, xxiii. 43. 



140 THOUGHTS ON BEING. 

which could retain so much of its earthly consti- 
tution as would render it a visible substance, or 
cause it in any one point to resemble that 
material body of which the immortal soul is now 
the inhabitant. Can there, then, be in Scripture 
a true foundation for that faith which, professing 
the resurrection of the body, is accustomed to 
realise the idea of an appearance visible, limited, 
and material? 3 

That which has a beginning, may be now, but 
must have an end : 

The human body has had a beginning : 

Therefore, the human body may be now, but 
must have an end. 

" Therefore we are always confident, knowing 
that whilst we are at home in the body we are 
absent from the Lord: (for we walk by faith, 
not by sight:) we are confident, I say, and 
willing rather to be absent from the body, and 
to be present with the Lord." 



'?b 



a See Note A. b 2 Cor. v. 6—i 



141 



THE SOUL OF MAN. 

Here, then, let us pause ; and, while believing that 
our material, limited, and temporary body will, in 
its mysterious change, be conformed to the image 
of that One Spiritual Being who is immaterial, 
infinite, and eternal; while rejoicing in the assur- 
ance that " whosoever shall confess that Jesus is 
the Son of God, God dwell eth in him, and he in 
God," that we dwell in Him, and He in us a ; while 
thus reposing trustfully in the promises of eter- 
nal life, let us turn to contemplate that other 
spiritual Being, that immortal soul, in the 
presence of which within his mortal frame every 
Christian believes. For proof of its existence 
we need not refer to the critical examination of 
Locke into the nature of simple and complex 
ideas, nor to the material conceptions of the 
modern German school. Our own reflection is 
sufficient to convince us that, in addition to the 
presence of various ideas, there dwells within us 

a John, iv. 15. 



142 THOUGHTS ON BEING. 

another power or faculty, which takes note of their 
appearance and of their ever-changing aspects. It- 
is this self-consciousness, in itself immaterial and 
unchanging, which constitutes our continuous 
identity ; and whether we give to it the name of 
"prima vita" or u anima animarum" or "spiritus 
afflatus" — whether it be called life, or soul, or 
spirit, — that " u7ro(rroL(rig " which causes our 
present self to be the same with the self which 
will be a partaker in the resurrection, which will 
stand before the judgment-seat, and there 
receive the irrevocable sentence of eternal happi- 
ness or punishment, must be consistent with that 
self, whether it be material or immaterial, limited 
or infinite, temporal or eternal. 

Some of the more enlightened philosophers of 
antiquity entertained a notion, though perhaps a 
vague one, of the immortality of the soul. Plato 
appears to have taught this doctrine, and to have 
supported his belief by four distinct arguments. 

The first of these rests upon the belief which 
a philosopher entertains, that, as man is born to 
know the Creator, he must necessarily be born 
to know the truth ; and that as this knowledge 
can never be attained while his body upon earth 
remains as an obstacle to the aspirations of the 



THE SOUL OF MAN. 143 

soul, perfect knowledge must be reserved for a 
future life : and hence the doctrine of immortality . 

The second argument is drawn from the prin- 
ciple that contraries produce their contraries ; 
and that, consequently, as life ends in death, so 
must death produce life. 

The third argument is supported by our con- 
viction, that as we now possess a knowledge — an 
intelligent, that is, not a sensible knowledge — of 
certain qualities, such as justice and equality, 
unattainable in this life, so must we previously 
have known such intellectual and perfect Being. 
Hence the belief in the remembrance of a previous 
state of existence, or, rather, in another and eternal 
sphere of consciousness. 

The fourth argument rests upon the nature of 
the soul. The soul is simple and immaterial; 
and as destruction can only take effect upon 
compounded bodies, Socrates states that the soul 
must necessarily be incapable of dissolution. 

These arguments are well worthy the serious 
attention of us all. By the examination of them 
perception is quickened, comprehension enlarged, 
and reason strengthened ; the disposition is 
softened, feelings of devotion and veneration are 
aroused, and our hopes and thoughts are taught to 



144 THOUGHTS ON BEING. 

dwell upon an eternal and a spiritual creation. 
Such would be the principal result, and one 
highly conducive to the development of man's 
better powers ; but that contemplated by the 
philosopher, that which is indeed the very object 
of the whole discourse, can scarcely be said to 
have been attained. After a careful perusal of 
these arguments, although perhaps no decided 
objection may arise in the mind of the inquirer, 
his reason remains unconvinced. He is aware 
of a high degree of probability, but the full 
consciousness of certainty is, I think, wanting, 
and he is unable to yield that unqualified assent 
which arises only when the mind feels thorough 
inward sensation of satisfaction. 

" It appears, then, that whatever arguments 
may have been adduced, and with whatever effect, 
in favour of the natural and necessary immortality 
of the soul, at least the natural and necessary 
tendency of virtue to earn a happy immortality 
can never have been discovered by human reason ; 
because nothing can, properly speaking, be dis- 
covered which is not true. 

li But it has been my endeavour to show that 
the arguments which human reason actually did 
or might suggest in favour of a future immortality 



THE SOUL OF MAN. 145 

when fairly considered as presented to the minds 
of such as had nothing else to proceed upon — 
not of such as are already believers on other 
grounds — are insufficient to warrant anything 
beyond a probable conjecture ; and that in fact 
they very seldom produced even that effect. 
To bring the doctrine fairly within the list of 
truths discoverable by unaided reason, it should 
be shown, first, to have not only existed but 
prevailed as a matter, not of conjecture, but of 
belief, in some nation destitute of divine re- 
velation ; secondly, to have been believed on 
sufficient grounds ; and, thirdly, to have been 
correctly believed. If any one of these requisites 
be wanting, it cannot be properly reckoned 
among the doctrines of natural religion. But, 
in truth, it appears that all three of these re- 
quisites were wanting among those enlightened 
nations of antiquity whose supposed knowledge 
of a future state is commonly appealed to : their 
notions were neither correct nor well-founded, nor 
generally received as a matter of certain belief." a 
I wish to draw attention to the third argu- 
ment adduced by Plato ; and I bring it forward 

a Revelation of a Future State, by Richard WhateleVj 
D. D., Archbishop of Dublin, p. 114. 



146 THOUGHTS ON BEING. 

entirely on account of its own nature, and the 
principle which it involves. The belief there 
brought before us of the pre-existence of the 
soul, is of great antiquity ; and when we under- 
stand this existence, not as giving remembrance 
of that which has passed, but as being the im- 
perfectly manifested consciousness of a true 
eternity, the doctrine presents an aspect not 
dissimilar from that which our own reflections 
enable us to behold. It is also partly in ac- 
cordance with the views of Origen, " a presbyter 
of Alexandria, and a man of vast and uncommon 
abilities, who interpreted the divine truths of 
religion according to the tenor of the Platonic 
philosophy. Origen taught — 

" That there is a pre-existent state of human 
souls. For the nature of the soul is such as to 
make her capable of existing eternally, backward 
as well as forward, because her spiritual essence, 
as such, makes it impossible that she should, 
either through age or violence, be dissolved ; so 
that nothing is wanting to her existence but the 
good pleasure of Him from whom all things 
proceed. 

" That souls were condemned to animate 
mortal bodies, in order to expiate faults they had 
committed in a pre-existent state. 



THE SOUL OF MAN. 147 

" That the soul of Christ was united to the 
Word before the incarnation. For the Scrip- 
tures teach us that the soul of the Messiah was 
created before the beginning of the world : Phil, 
ii. 5. 7. This text must be understood of Christ's 
human soul, because it is unusual to propound 
the Deity as an example of humility in Scripture. 
Though the humanity of Christ was so God-like, 
He emptied himself of the fulness of life and 
glory, to take upon Mm the form of a servant. 

" That at the resurrection of the dead we shall 
be clothed with etherial bodies. For the ele- 
ments of our terrestrial compositions are such as 
almost fatally entangle us in vice, passion, and 
misery. The purer the vehicle the soul is united 
with, the more perfect is her life and operations. 

" That, after long periods of time, the damned 
shall be released from their torments, and restored 
to a new state of probation. For the Deity has 
such reserves in his gracious providence as will 
vindicate his sovereign goodness from all dis- 
paragement. 

" That the earth, after its conflagration, shall 
become habitable again, and become the mansion 
of men and animals, and that in eternal vicis- 
situdes. For it is thus expressed in Isaiah, — 

L 2 



148 THOUGHTS ON BEING. 

Behold, I create new heavens and a new earth : 
and the former shall not be remembered, nor come 
into mind ; and in Heb. i. 10. 12., — Thou, Lord, 
in the beginning hast laid the foundations of the 
earth; as a vesture shalt thou fold them up, and 
they shall be changed" 

It is essential here to bear in mind the dis- 
tinction between the previous existence of the 
soul, as understood by Plato, and its existence 
as a true eternity. Unless we carefully reject 
the notion of its existence in a former order of 
things, we shall be liable to fall into the error of 
the Hindoo and its kindred theology, which not 
only teaches the doctrine of metempsychosis, but 
looks upon the imprisonment of the soul in a 
body of flesh as a punishment for guilt committed 
in a previous state of existence. On the con- 
trary, since we believe that that which possesses 
the property of Being without beginning or with- 
out end is now present, and since we have deter- 
mined it to be necessary to speak of such Being 
as in the present, we are unable to regard the 
soul as existing previous to the manifestation 
of time. It is only during her connection 
with a temporary dispensation that she knows 
aught of priority or consequence. But it is 



THE SOUL OF MAN. 149 

quite possible that, in an eternal state, she 
may be conscious of that which is taking place 
in eternity, of that which appears to us as having 
taken place in the past, or as about to take place 
in the future. Only we must be careful to re- 
member, that this eternal existence is present, 
and can, in truth, be neither before nor after her 
earthly pilgrimage. 

" Religious people often speak of death : some- 
times generally, as a ' return ; ' at others with a 
further addition, as a 'return home.' Such 
modes of speaking, I admit, merely as such, and 
especially when they are uttered as so many 
empty phrases, unaccompanied with real feeling, 
and repeated without discrimination in season 
and out of season, are not perhaps calculated to 
make a very deep impression. Still, a very 
beautiful but grave meaning is nevertheless 
contained in them, and one which throws out 
very strongly the purely spiritual aspect of the 
matter. But here, then, a difficulty immediately 
presents itself. The question arises, How can 
we be said to go back or return to a place where, 
in fact, we never were before ? or how can that 
be rightly called our home, which, in our present 
life, we first seek, and are to find, and learn to 

L 3 



150 THOUGHTS ON BEING. 

consider as such ? In short, the difficulty recurs 
in the same manner as the somewhat similar 
questions which are involved by Plato's notion 
of an anamnesis, so long as it is conceived (not, 
as we would understand it, as a recollection of 
eternity, but) quite literally as that of a former 
state of things." a This, the eternal nature of 
the soul, is the point for consideration. How 
far the arguments of Socrates support the doc- 
trine of immortality, it is immaterial here to 
inquire ; for it is not upon one nor upon all the 
reasons adduced by him that I am disposed to 
rest my belief. It is neither my intention to 
enter into the disquisition of the schools, nor to 
examine the arguments brought forward with 
masterly ability by the divines of our own 
Church, relative to the immortality of the soul. 
We will alike abstain from considering the logical 
reasoning of Plato, and the depth of thought 
that breathes in the "Analogy" of Butler; but, 
choosing that which cannot fail as the light to 
guide us on our way, we will rest confidingly in 
that inspiration which has been vouchsafed to us 
in revelation. Here, then, we are taught the 
immortality of the soul. 

a Schlegel, p. 422. 



151 



ETERNITY OF THE SOUL. 

We have already dwelt upon the consideration 
of Eternity and of the Immaterial, and have 
throughout our reflections sought in Scripture 
for information. But upon those results to 
which we have attained by the use of reasoning 
power alone, no light has been thrown from any 
other than from human source ; so that, although 
the further conclusions to which they are about 
to lead us may at the first glance appear startling, 
yet, as they are not fully revealed to us in Holy 
Writ, but have been left unexplained in order 
to induce the exercise and improvement of our 
mental faculties, we must necessarily appeal to 
their assistance if we would obtain a clearer 
knowledge of those things " which the angels 
desire to look into." 

Let us, then, make use of the knowledge thus 
acquired, in connection with that which we ob- 
tain from Scripture : — 

That duration which is without end is now, 
and is without beginning : 

L 4 



152 THOUGHTS ON BEING. 

The human soul endures without end : 
Therefore, the human soul is now, and is with- 
out beginning. 
Eternity is an essential attribute of the imma- 
terial : 
The human soul is immaterial : 
Therefore, the human soul is eternal. 

" The Lord God formed man of the dust of 
the ground, and breathed into his nostrils the 
breath of life. ,,a " So God created man in His 
own image; in the image of God created He 
him." " The Spirit of God hath made me, 
and the breath of the Almighty hath given 
me life." b Since by the " breath of life " we 
must understand the gift of the " Holy Spirit," 
by possession of which Adam was made in the 
spiritual likeness of his Creator, it is clear that 
Being which is spiritual and eternal is a part of 
his Being ; and hence we cannot but draw the 
conclusion, that he also is spiritual and eternal. 

" Christ in the truth of our nature was made 
like unto us in all things, sin only except, from 
which he was clearly void, both in his flesh and 

a Lives in the original (see D'Oyley and Mant), and thus 
beautifully in harmony with the expression, " Let us make 
man in our image, after our likeness." 

b Job, xxxiii. 4. 



ETERNITY OF THE SOUL. 153 

in his spirit." a Since we believe in the eternal 
existence of the human soul of Christ b , that it 
is without beginning and without end, so must 
we likewise believe in the eternity of that soul 
which dwells within this our body. 

It is possible that some may object to a belief in 
the eternity of the soul, upon the ground that it 
denies in effect that a soul can at this moment 
be created, and thus limits the power of Omni- 

a Art. 15. 

b That the existence of our Saviour is entirely indepen- 
dent of his manifestation upon earth is evident from Scrip- 
ture. See John, iii. 13., vi. 50. &c, viii. 58., xvii. ; 1 John, 
i. 1. 4.; and other passages. "Dr. Watts supposes that the 
doctrine of the pre-existence of the soul of Christ explains 
dark and difficult parts of Scripture, and discovers many- 
beauties and proprieties of expression in the Word of God, 
which, on any other plan, lie unobserved. For instance, in 
Col. i. 15. &c. Christ is described as the image of the invisible 
God, the first-born of every creature. His being the image 
of the invisible God cannot refer merely to his divine nature, 
for that is invisible in the Son as in the Father : therefore it 
seems to refer to his pre-existent soul in union with the God- 
head. Again, when man is said to be created in the image 
of God (Gen. i. 2.), it may refer to the God-Man, to Christ 
in his pre-existent state. God says, Let us make man in 
our image, after our likeness. The word is redoubled, per- 
haps to intimate that Adam was made in the likeness of the 
human soul of Christ [as to duration], as well as that he bore 
something of the image and resemblance of the Divine 
nature." 

c See Note B, 



154 THOUGHTS ON BEING. 

potence. But this limit is similar to that which 
all believe to be true when it is stated that Om- 
nipotence cannot err, and that even with Him it 
is impossible that the same thing should be and 
not be at the same time. We know that He is 
of purer eyes than to behold iniquity, and we 
cannot believe in a power which could now create 
in time that which is in existence, or destroy in 
time that which is not yet created. Omnipotence 
is limited when its exercise would necessarily 
involve a contradiction. We believe from Scrip- 
ture in the eternity of Satan, and we believe that 
Omnipotence does not create evil. We believe 
that a soul which is "evil" and "desperately 
wicked" cannot now be created in time, because 
we believe that every soul is without end, and 
that therefore all must now be in existence ; 
that such duration is in accordance with the 
laws of Being, and that it is consequently in ac- 
cordance with the designs of Him who made 
those laws. 

From revelation we learn that the soul is 
immortal; and thence, by the application of 
reason, we have reached the conclusion that it is 
therefore eternal. If it be not eternal, there 
must arise that question which has perplexed 



ETERNITY OF THE SOUL. 155 

Pagans and Christians, philosophers and church- 
men, as to the exact moment of time in which 
each individual soul is created. It is needless to 
enter far into those nice disquisitions with which 
writers upon physiology, and members of the 
Roman Church, have continually burdened the 
subject. I have ever experienced great reluctance 
to hold the opinion which makes the creation of 
the soul dependent upon the formation or birth 
of the body. Those who entertain the belief of 
this dependence must necessarily adopt one of 
these alternatives, — that, by the exercise of 
his own will, a man can either create or cause to 
be created an immortal soul. This portion of 
our subject I feel great reluctance further to 
pursue, but every one can himself follow up the 
train of thought. I, however, see no mode by 
which the alternative of these two propositions 
can be obviated, and the adoption of either 
involves the necessity of ascribing to man an 
attribute which we do not believe him to possess. 
The birth of the body is not an actual creation, 
it is a development from preceding organisation, 
and in it is retained the mortal character of the 
first Adam. But in the spiritual part of man 
resides the gift of free will ; he has there power 



156 THOUGHTS ON BEING. 

to turn from evil and do good ; to him is per- 
mitted the choice between endless pain and ever- 
lasting life. Every being such as this, possesses 
within itself a perfect and distinct existence, 
and can have no relation to the indwelling 
spiritual life of the earthly parents from whom 
the bodily form of which it is the occupant derives 
existence. The body, which owes its birth to the 
will of man, acting as a secondary cause, does not 
possess this eternally distinct and unconnected 
existence. Thou shalt " return unto the ground, 
for out of it thou wast taken ; for dust thou art, 
and unto dust thou shalt return." a " Then shall 
the dust return to the earth as it was; and the 
spirit shall return unto God who gave it.' ,b 

Since, then, man is unable truly to create a 
bodily form, still less is he able to create a soul. 
He may, perhaps, as the second cause, produce 
the development of the body, but the manifest- 
ation of the soul upon earth is the immediate 
act of a mightier Power. Our fathers are the 
fathers of our bodies only, but God is the Father 
of our spirits : for " we have had fathers of our flesh 
which corrected us ; " but we put no trust in man, 
" for the Lord search eth all hearts, and under- 

a Gen. iii. 19. b Ecc. xii. 7. 



ETEKNITY OF THE SOUL. 157 

standeth all the imaginations of the thoughts." a 
Let us " be in subjection to the Father of spirits, 
and live." b 

As, then, the soul is not dependent upon the 
formation of the body, but exists in continuous 
duration, it must be a participator with eternity 
in the knowledge of all those changes to which 
the visible creation is subjected. 

Wherefore is it, then, that with all our labour 
and intellectual exertion we can attain, and that 
with difficulty, but an infinitely small portion of 
this knowledge, which really forms an actual 
portion of the soul's perception ? It is by the 
sin of Adam that she is unable to recover that 
comparatively limited knowledge which, before 
the fall, was his portion ; but even he was not 
in a state of supreme bliss, nor dwelling in the 
conscious light of unclouded knowledge. Since, 
then, perfect knowledge was not his lot (nor is 
that of even the angels in heaven), there must 
be some further cause for present ignorance. 
If, then, we look to Scripture for guidance, we 
find that, by man's disobedience, sin came into 
the world, and death by sin. The great Enemy 
of mankind, and of all true wisdom, thus obtained 
a 1 Chron. xxviii. 9. b Heb. xii. 9, 



158 THOUGHTS ON BEING. 

power over the children of disobedience. " And 
this is the condemnation, that light is come into 
the world, and men loved darkness rather than 
light, because their deeds were evil." " The 
light shineth in darkness, and the darkness com- 
prehendeth it not." a Working, then, continually 
for our destruction, and blighting us with the 
gross darkness of ignorance, is opposed to us our 
spiritual adversary, the Prince of the Power of 
Evil. 

Perhaps the most difficult subject to which 
reason has been directed is that of the existence 
of evil. The uncertainty of its origin affords a 
weapon that, according to the disposition of the 
combatants, has been most powerfully wielded 
both for the attack and defence of the Christian 
religion. It has been asserted, that Infinite 
Goodness cannot tolerate the existence of evil. 
It has been asserted, that the presence of evil is 
essential to the existence of good. But where- 
fore an evil spirit, and consequently moral evil, 
are allowed to exist, is a question which human 
reason has never been permitted to answer, and 
is one upon which it is by no means our intention 
to enter. We read, however, that "the devil 

a John, iii. 19., i. 5. 



ETERNITY OF THE SOUL. 159 

sinneth from the beginning ; " a that " he was a 
murderer from the beginning, and abode not in 
the truth, because there is no truth in him." b 
We consequently know that evil is now, and 
will never cease. We also read that " the devil 
that deceived them was cast into the lake of fire 
and brimstone, where the beast and the false pro- 
phet are, and shall be tormented day and night 
for ever and ever." c We consequently know, that 
evil is now, and has always been. 

Thus, then, are we assured that evil is eternal ; 
while our own knowledge tells us that it is also 
temporary. " Since all the elementary forces 
and original powers in creation can only be 
regarded as spiritual, therefore the power or 
might which threw universal life and the whole 
world into disorder could have been no other 
than the spirit of absolute negation, which rose 
in revolt against the primary source of itself and 
of all." d It is in eternity, then, and in the 
spiritual realm, that the angels of darkness are 
rebelling against the laws of Heaven. It is in 
time, and upon this our earth, that the in- 
dwelling evil of man is struggling continually 
against the Spirit of Life. 

a 1 John, iii. 8. b John, viii. 44. 

c Rev. xx. 10. * Schlegel, p. 420. 



160 THOUGHTS ON BEING. 

" The power and influence of this spirit of 
eternal contradiction and endless destruction 
. . . cannot be rightly deemed either slight or 
insignificant, if he be with justice entitled 'the 
Prince and Ruler of this world ; ' . . . the 
supreme lord of all these so-called spirits of the 
times, which are derived from the primary and 
supreme spirit of the age, being, so to speak, his 
absolute subjects and ministers. Now the belief 
in such a spiritual power of evil, and even the 
idea of it simply and nakedly, as in other times 
it is presented to us, is almost wholly lost sight 
of in the present day. The expressions of a 
former faith for what it is now the fashion to 
call ' the spirit of the age,' have become anti- 
quated, and make but little impression ; being, 
for the most part, scarcely even regarded, or else 
ingeniously explained away, if not derided from 
the height of a superior enlightenment. . . . 

" But, however, this deadly spirit of absolute 
negation, though the name be now scarcely ever 
heard except in poetry, has not therefore lost as 
yet his dominion over this world of time, and 
the science thereof. On the contrary, in the 
baseless and arbitrary systems which the philo- 
sophy of the day propounds, he is acknowledged 



ETERNITY OF THE SOUL. 161 

more than ever, though it be with an unconscious 
reverence. As the idol of absolute rationalism 
most highly is he lauded, not to say deified. It 
is, in fact, remarkable, that in many of the most 
extreme systems of absolute reason the whole 
section of theology is exclusively confined to the 
negative view of the divine truth. Almost the 
whole of it, if only a few slight changes be made 
in the more important phrases, may far more con- 
sistently apply to the primal antagonist of eternal 
love and of revelation, than to the Beneficent 
Being himself." a 

Let us listen to the voice of this Prince of 
spiritual wickednesses. It is Lucifer himself 
who utters the mad language of defiance : — 

. . . . " Through all eternity, 
And the unfathomable gulfs of Hades, 
And the interminable realms of space, 
And the infinity of endless ages, 
All, all, will I dispute ! And world by world, 
And star by star, and universe by universe, 
Shall tremble in the balance, till the great 
Conflict shall cease, if ever it shall cease, 
Which it ne'er shall till he or I be quench'd ! 
And what can quench our immortality, 
Our mutual irrevocable hate ? " b 

The answer of the Christian is ready ; for 

a Schlegel, p. 421. b Lord Byron's Cain. 

M 



*f 



162 THOUGHTS ON BEING. 

he knows that He who "has overcome the 
world," who " also suffered for us, leaving us an 
example," a has said, " If thine enemy hunger, 
feed him : if he thirst, give him drink. Be not 
overcome of evil, but overcome evil with good.' ,b 
We know that " the Christian doctrines always 
stand as indications of the character of God." c 
We therefore point to the words of Scripture, 
and, in a perfect faith, we believe that His words 
shall not pass away ; that they endure as His 
throughout eternity ; and that there, as pearls 
beyond all price, they are shining forth, the 
everlasting symbols of an infinite mercy. 

The fall of man was not the beginning of evil ; 
for we read in Scripture of sin existing with the 
angels. They, in eternity, are rebelling against 
Heaven; and, in time, man obeys the commands 
of his Maker. And has Infinite Goodness assigned 
a means for the reconciliation of man to Himself ? 
Did He so love the world, that He gave his only 
begotten Son to be a sacrifice for sinners, and 
shall no way be found to give hope to those other 
spirits of evil ? Their rebellion, it may be, is 
eternal ; but His mercy, it is certain, is infinite. 

The soul of man is eternal. Where, then, is 

a 1 Pet. ii. 21. b Rom. xii. 20. c Gregory, p. 245. 



ETERNITY OF THE SOUL. 163 

its resting-place when not imprisoned in the 
body of flesh ? The spirit of a fallen angel is 
eternal. Where, then, is its dwelling-place during 
the reign of time ? 

Adam was created free, and, consequently, 
liable to sin. The object of temptation was always 
before his sight, and the Arch-tempter continu- 
ally appealing to the latent evil within him, and 
assailing his resolution to continue innocent : — 

" God made thee perfect, not immutable ; 
And good He made thee, but to persevere 
He left it in thy power ; ordain'd thy will 
By nature free, not overruled by fate 
Inextricable or strict necessity : 
Our voluntary service He requires, 
Not our necessitated ; such with Him 
Finds no acceptance, nor can find ; for how 
Can hearts not free be fix'd, whether they serve 
Willing or no, who will but what they must 
By destiny, and can no other choose ? " a 

His state, then, was not one of supreme and 
unalterable bliss ; for, exposed to temptation, 
he became, by yielding, subject to the effect 
of evil, and, so far as we can tell, he would have 
continued liable to fall, had he resisted the first 
attempt. " Let it be recollected, that though 

a Milton. 



164 THOUGHTS ON BEING. 

our defection is a necessary consequence of the 
fall of our first parents, it by no means follows 
that, if they had continued upright, we should. 
The notion of a covenant ' that Adam should 
stand as well as fall for himself and his posterity,' 
appears to me totally unsupported by Scripture. 
We obviously suffer by his fall ; and if he had 
stood, we might have been benefited by it in 
some way : yet some of his progeny, we know 
not how early or how late, might, by virtue of 
their freedom, have introduced sin and all its 
miserable attendants into the world." a Now, if 
we would know what are at the present day 
some of these u miserable attendants " that have 
resulted from Adam's choice of evil, we need but 
become familiar with the state of tens of thousands 
of fellow- creatures in this the wealthy metropolis 
of Christian England. 

Let us no longer remain negligent and self- 
satisfied members of that one half the world that 
knows not how the other half lives; but let 
each one of us personally visit the destitute, and 
ascertain the condition of those who rise in the 
morning and know not where at night they shall 
lay their heads ; of those too, who, although they 

* Gregory, p. 269. 



ETERNITY OF THE SOUL. 165 

may have a house or a room, or a part of a room, 
yet know not a single comfort of home. 

" I refer now especially to their domiciliary 
condition ; because it lies at the root of all at- 
tempts to render to a people substantial service. 
Eegarded physically or morally, it is an indis- 
pensable preliminary to all improvement, that 
they should possess within their dwellings what- 
ever is required for cleanliness and decency. Now, 
to show the physical mischiefs that in this respect 
beset the population of London, as well as most 
of our towns, be they great or small (and much 
that is said of the towns may be applied to not 
a few of the agricultural districts), I need only 
refer to the statements nearly every day in the 
columns of your journal, the reports of the Ee- 
gistrar-General, and of the various sanitary as- 
sociations. Disgusting and horrible as they are, 
I can assert, of my own personal knowledge, that 
they fall short of the monstrous reality. If they 
do not beget, they, unquestionably, invite and 
localise epidemic disorders ; and I have, indeed, 
long entertained a belief, which is confirmed by 
hourly investigation, and the opinion of many 
friends who are joined with me in these inquiries, 
that a very large proportion of the pauperism of 

M 3 



166 THOUGHTS ON BEING. 

the country, with its appalling train of debilitated 
frames, widows, and orphans, is the result of the 
sanitary condition to which our neglect has aban- 
doned such vast multitudes. 

" A s for the moral mischiefs, th eir name is Legion . 
I can call to witness, I am sure, every minister 
of religion, the Scripture readers, the City mis- 
sionaries, the district visitors. They will concur 
with me in declaring that to aim at the spiritual 
improvement of the fetid swarms that, without 
either the practice or the possibility of decency 
— without limitation of age, sex, or numbers — 
crowd the stinking apartments of the lanes, courts, 
and alleys of this great metropolis, is a vain and 
fruitless effort. The work, too, of education is 
altogether baffled ; for the child, returning to these 
abodes of promiscuous and animal life, unlearns 
in a single hour the lessons of an entire day." a 

" Persons immersed in misery and filth are for 
the most part inaccessible to the motives and 
consolations of the Gospel." 5 

To thoughtless wealth this earth is heaven. 
To hopeless, helpless poverty, this earth is — 
nay, far darker is it than the darkest depth of 

a Lord Ashley's Letter, Oct. 17. 1849. 

b Bishop of London's Letter, Nov. 3. 1849, 



ETERNITY OF THE SOUL. 167 

hell, for here is ignorance exposed to the un- 
merited neglect and obloquy of every fellow- 
creature : hereafter will be suffered that punish- 
ment which rebellion against the Creator of All 
deserves. Here, every feeling is outraged by the 
injustice of an equal : hereafter every thought of 
discontent will be hushed before the judgment- 
seat of Infinite Justice. Better than ignorance 
of God upon earth, is knowledge of Him even 
though it be in hell. 

" Few people know enough of the poor to be 
able fully to appreciate their trials. The virtue 
of temperance, and a calm and devout thankful- 
ness, are not very difficult of acquirement by 
those who enjoy every comfort without fear of 
the uncertainties of fortune. It is very different 
with those who have to bear the nippings of 
poverty — poverty which salutes them each morn- 
ing; which they struggle with all day; which 
they feel in a thousand evils incidental to their 
families, all unknown to the rich, — poverty 
which renders each evening bitter, and which 
makes the meditations of the night sorrowful. 
Amidst such trials, life-long, the mind often suffers 
injury; self-control is weakened, natural affec- 
tions are crushed, repinings arise, and physical 

M 4 



168 THOUGHTS ON BEING. 

instincts and mental confusion lead to habits and 
actions to which the happier portions of mankind 
apply the scornful sentences due to vice. And 
in such poverty a large portion of what are 
called the labouring classes exist — on the mere 
brink of the gulf of pauperism, into which, if they 
live, they are too sure to sink at last." 3 

But not only is this state of moral and religious 
ignorance a necessary result of that mode of life 
which is inevitably the lot of thousands, but in 
too many instances the evil disposition of human 
nature is deepened into an irresistible confirmation 
in sin by the mistaken treatment which is received 
by the criminal or the pauper : for . . . "go into 
the children's side of any prison in England, or, 
I grieve to add, of many workhouses, and judge 
whether those are monsters who disgrace our 
streets, people our hulks and penitentiaries, and 
overcrowd our penal colonies, — or are creatures 
whom we have deliberately suffered to be bred 
for misery and ruin." b 

Thus the state of a portion of the destitute is 
one less of helpless ignorance of good, than one 

a The Croonian Lectures on General Paralysis, by John 
Conolly, M.D. 1849. 

b Preface to Martin Chuzzlewit, by Charles Dickens. 



ETEENTTY OF THE SOUL. 169 

in which incentives to guilt are held out by those 
who have grown old in wickedness, or one in 
which, by ill-directed charity, evil thoughts are 
implanted and rapidly ripened into the maturity 
of crime. It is a state from which all happiness 
is excluded upon earth, and one which we dare 
scarcely hope is other than a foretaste of that 
which is to come. 

There yet are those from whose hearts the 
habit of worldly thought and care has not driven 
forth that singleheartedness and simple kindness 
which, it is said, are found only in the spring- 
time of life. Let one such seek with me a spot 
where the grass grows green, and the streams 
run clear, where the birds sing sweetly, and the 
air is pure, and it will be with pity and profound 
melancholy that we look back upon those whose 
lot has been cast amid scenes that, even in passing 
remembrance, pain and deject. We remember 
the numbers whose birth is in poverty, who live 
to toil and toil to live, whose existence appears 
without end or aim but to bear their heavy 
burthens in one continuous scene of privation, 
and to whom the friendly hand of death is at 
length held out, and then their places are filled 
up, and they are scarcely missed. We know that 



170 THOUGHTS ON BEING. 

not one in ten thousand of those whose position 
most requires improvement has power to help 
himself. The voice of one who may have known 
no other associates but those to whom wretched 
ness and crime are familiar, is now and then more 
loudly raised in tones of sorrow and regret, and 
reaches the ear of Christian kindness. But who 
can tell how often such tones remain unheard, 
and he who uttered them left to die unpitied and 
despairing ? What are the feelings with which 
we ought to regard the young criminal, thus born 
and reared in sin and misery ? Surely, in the 
breast of us who are enjoying intellectual, moral, 
and religious knowledge, who can scarcely con- 
ceive the irresistible power of the temptation to 
which he is exposed, who may have yielded more 
readily than he to the self-promptings of evil, and 
are, perhaps, equally with him plunged in other 
vices and crimes, — surely in our breast should be 
found no trace of anger, or of the unforgiving 
spirit of implacable justice. Associating from his 
earliest infancy with those to whom crime is 
familiar ; taught, like the Spartan, that successful 
sin is meritorious — failure and detection deservedly 
followed by punishment ; within his breast must 
even the still small voice of conscience be stifled 



ETERNITY OF THE SOUL. 171 

and overwhelmed. He has never heard a mother's 
silver tones inculcating the precepts of piety and 
religion ; to him has ever been closed the Book 
of Kevelation, and for him have in vain been 
uttered the promises of the Gospel. He has never 
rejoiced in the glad tidings of another life ; he 
knows not that he is an immortal soul, drawing 
nearer day by day to that path which, either for 
weal or woe, leads onward without end, and from 
which all thought of return is for ever forbidden. 
He has lived in ignorance, scarcely knowing that 
his life has been one of sin ; he dies in the mid- 
career of vice, without hope and without fear : 
he asks not for mercy, for her name has been a 
stranger to his ear ; he cares not for condemna- 
tion, for he has been without one thought that 
after death is judgment. The name of such is 
legion ; and they shall elsewhere find mercy 
which from men they have never known. 

" Of the numerous seeds of vegetables and 
bodies of animals which are adapted and put in 
the way to improve to such a point or state of 
natural maturity and perfection, we do not see, 
perhaps, that one in a million actually does. 
Far the greatest part of them decay before they 
are improved to it, and appear to be absolutely 



172 THOUGHTS ON BEING- 

destroyed. . . And I cannot forbear adding 
. . . that the appearance of such an amazing 
waste in nature with respect to these seeds and 
bodies, by foreign causes, is to us as unaccount 
able as what is much more terrible, the present 
and future ruin of so many moral agents by 
themselves, i. e. by vice." a But still more un- 
accountable and still more terrible is the present 
and future ruin of so many moral agents by 
causes over which they cannot possibly have 
control. We know that the existence of such 
beings is a truth ; and while with a perfect faith 
we unhesitatingly recognise them as the visible 
signs of infinite wisdom and goodness, we must also 
entertain as irresistible the conviction that their 
appearance upon earth is itself a punishment, and 
a punishment too of inconceivable severity. 

It is probable that the faculties of man are 
utterly unable to comprehend the Divine attri- 
butes. It is sufficient for us reverentially to 
know and believe that there are such ; but we 
are as little able fully to comprehend the nature 
of infinite justice and mercy, as to understand 
the manifestation of infinite power in absolute 
creation and destruction. But to all has been 
a Butler's Analogy, p. 112. 



ETERNITY OF THE SOUL. 173 

given the power to discern between the just 
and the unjust. This perception of the true 
good is that most noble attribute which gives 
us superiority over the brutes that think not, 
and is itself a trace of man's partly divine origin. 
Let us then apply this heaven-born faculty ; let 
us " relieve the oppressed, judge the fatherless, 
plead for the widow : come now, and let us reason 
together " a upon the state of the criminal born 
and nursed in sin, of the unbaptized infant 
whose breath is gone ere yet it scarce has seen 
the light of day, and of the heathen who has 
never heard the saving words of revelation, — all 
living without the hope or knowledge of a future 
life, and dying without an opportunity of re- 
pentance and forgiveness. " Undoubtedly no- 
thing appears more offensive to our reason than 
to hear that the transgression of the first man 
attaches guilt on those who, being so vastly 
distant from its fountain, seem incapable of 
being involved in it. This communication is 
looked upon by us not only as impossible, but 
even as very unjust. For what can be more 
repugnant to our miserable rules of justice than 
eternally to condemn an infant, who is incapable 
» Isaiah, i. 17, 18. 



174 THOUGHTS ON BEING. 

of exercising his will, for an offence in which he 
appears to have had so little part that it was 
committed six thousand years before he was in 
existence ? Certainly nothing seems to us more 
harsh than such a doctrine." a 

We know that the present population of the 
earth is about eight hundred millions, but we 
cannot calculate how many times that number 
has been repeated since the creation, nor how 
often it will be yet again repeated before all 
things shall be fulfilled. But when we ask what 
proportion of this vast number Scripture teaches 
us to believe will be saved, how appalling is the 
answer ! According to our interpretation of 
revelation, an enormous majority of the human 
beings at this moment scattered over the face of 
the earth are destined irretrievably to everlast- 
ing punishment ; for we are taught not only that 
these are of their father the Devil, and vessels of 
wrath fitted for destruction, but " they also are 
to be had accursed that presume to say that 
every man shall be saved by the law or sect 
which he professeth, so that he be diligent to 
frame his life according to that law and the light 

a Blaise Pascal : Thoughts on Religion, p. 29. 



ETERNITY OE THE SOUL. 175 

of nature." a "To suppose future punishment 
to be absolutely eternal, is to suppose that the 
Christian dispensation condemns far the greater 
part of mankind to infinite misery upon the 
balance." b " And it shall come to pass, that in 
all the land, saith the Lord, two parts therein 
shall be cut off and die, but the third shall be 
left therein." "-I have reserved to myself 
seven thousand men, who have not bowed the 
knee to the image of Baal." d But the declara- 
tions of Scripture are explicit as to the eternity 
of punishment, and, unless words be violently 
wrested from their true meaning, they emphati- 
cally proclaim its reality. The calculation of 
chances, therefore, proves the exceeding high pro- 
bability that a human being which shall be born 
at any given moment to-day, or to-morrow, or the 
next day, will be of the number of those who 
shall not be saved. If, therefore, it were pos- 
sible that a choice were given before an earthly 
birth, it is demonstrably certain that the offer 
of a life such as we possess, with its attendant 
probable and inevitable consequences, would be 
rejected by all who were not in a state of pain 

a Article 18. b Hartley on Man, vol. ii. 

c Zech. xiii. 8. d Rom. xi. 4. 



176 THOUGHTS ON BEING. 

and wretchedness. When we attempt to recon- 
cile these truths with the existence of justice, 
reason is confounded, and charity can give no 
consolation. 

Numerous attempts have been made, by writers 
upon theological questions, to reconcile these 
apparent inconsistencies in that Christian reli- 
gion which " is every where declared to be a 
dispensation of mercy, to be glory to God and 
good'ivill to men. 11 a It is true that great and 
merited success has attended these efforts ; but 
not only do the sceptic and the infidel remain 
unconvinced, but clouds of doubt and uncer- , 
tainty too frequently overshadow the minds of 
men eminent for faith and piety. There are 
those whose faith, when required to be exerted 
in apparent contradiction to reason, is not at all 
times steady and unwavering, and of these some 
dare scarcely reflect upon the future state of 
many created beings, lest charity herself should 
compel them to look upon the birth of such less 
as a cause for thankfulness than as a source of 
bitterness and sorrow. And there are some 
who, though not puffed up with presumptuous 
desire of knowledge, are yet steadfast in the 

a Hartley on Man, ii. 



ETERNITY OF THE SOUL. 177 

belief that inquiry promotes truth, and that 
truth invariably tends to the glory of its Author. 
These seek to dive perhaps too deeply into the 
secret sources of man's creation ; and, guided by 
a noble and an elevated, though possibly an 
erroneous, idea of justice, they disregard the 
greatness of the number that is now plunged in 
all the darkness of ignorance, superstition, and 
idolatry, and consigned to misery here and to 
perdition hereafter ; for they assert that the 
moral qualities are not susceptible of compa- 
rison, and they therefore believe that injustice 
to one is the same as injustice to an untold 
multitude. And thus their thoughts find utter- 
ance : — " If there could be but one human being 
who, at his earthly birth, were absolutely created 
from nothing, who should know no other state 
of existence than that of a few short moments 
or even years of misery here, who should be so 
placed upon earth that he could not possibly es- 
cape the sentence of eternal condemnation, then 
the voice of truth must answer that to such a be- 
ing creation would have been an act of injustice. 
He could not by any possibility have deserved 
this, the punishment of a true and absolute 
creation, a creation out of nothing; its infliction, 

N 



178 THOUGHTS ON BEING. 

therefore, would have been unjust. Argument 
however specious, reason however powerful, faith 
however unlimited, are in truth utterly unable 
to compel acknowledgment of its justice. We 
may appeal to revelation, and, in the belief that 
our interpretation of it is correct, we may think 
that our faith is sufficiently strengthened ; but in 
our inmost heart, and in the secret chamber of 
thought, truth will be heard, and, in deepest 
humility of spirit, but undaunted in the con- 
sciousness of sincerity, it is her voice which is 
heard to deny that such an act of creation would 
have been one of justice or of mercy. By so 
much as the soul dreads the despair and agony 
of everlasting woe, even with as great bitterness 
must she reflect upon that birth which exposed 
her to its distant contemplation here, and to the 
probability of its reality hereafter. We cannot 
by any possibility conceive such a dispensation 
to be consonant with justice or goodness." 

How sublime, then, is that faith which is thank- 
ful for creation, which by its very depth opens 
for itself a path to the gates of heaven ! It may 
be that such faith is ours ; undoubtedly it is that 
of many, and by them are felt in all their force 
and beauty the words, " thy faith hath made 



ETERNITY OF THE SOUL. 179 

thee whole." They, and they alone, are fitted to 
sing rejoicingly of infinite goodness and mercy. 
It is for themselves only that they rejoice, for 
there is still an untold number into whose hearts 
such hopeful trust in the future does not and 
cannot enter, upon whose eye the light of salva- 
tion never falls. It is the voice of one of these 
that, in tones of bitterness and agony, is now 
heard complaining : — 

" And this is 
Life ! — Toil ! and wherefore should I toil ? — because 
My father could not keep his place in Eden. 
What had /done in this ? — I was unborn : 
I sought not to be born ; nor love the state 
To which that birth has brought me." a 

" Why was I placed here upon earth ? As I 
wished not for creation, so neither am I thank- 
ful for it. Far preferable would have been non- 
entity, for to me life has been a burden ; infinitely 
preferable would be annihilation, for death will 
be to me the beginning of everlasting punish- 
ment. Nonentity gives no pain. Annihilation 
is deliverance." And those of little faith, who 
are harassed by doubts, and are struggling with 
difficulty, can find no answer ; but they ask, and 

a Cain. 

N 2 



180 THOUGHTS ON BEING. 

all who think with them must ask, " Why was 
that soul created ? And why should that soul 
be punished now and in eternity ? " And they 
ask that question, that stronghold of the infidel, 
" Why did not Infinite Goodness, in whom the 
Christian believes, so form our first father that 
sin and evil should find no entrance into his 
thoughts ? Why, rather, should Adam, why 
should I, why should any have been created ? " 
And we hear the atheist, triumphing in his reply, 
cry aloud, " There is no God ; for if soul and 
body be together created at the moment of birth, 
where is the justice ? where is the goodness ? 
As I could have had no desire of existence, so 
neither am I thankful for a creation which ex- 
poses me to certain misery here, and to the 
probability of eternal torment in a world to 
come." Such is the answer with which too 
successfully the infidel assails a faith which he 
cannot understand. But the finger of faith 
points to the words of Scripture, " God himself 
hath formed the earth and made it; he hath 
established it, he created it not in vain, he formed 
it to be inhabited : I am the Lord ; and there is 
none else. I have made the earth, and created 
man upon it : I, even my hands, have stretched 



ETERNITY OF THE SOUL. 181 

out the heavens, and all their host have I com- 
manded. I have raised him up in righteousness, 
and I will direct all his ways.", 3 "Even every 
one that is called by my name : for I have created 
him for my glory, I have formed him ; yea, I have 
made him." b "And the people which shall be 
created shall praise the Lord." And the one 
and single answer of truth and justice falls upon 
the ear of the Christian philosopher. " Since 
there is not one point of our earthly time in 
which Infinite Goodness could have created a 
living creature to be the inheritor of certain 
pain here and of probable misery hereafter, 
there must necessarily be within this body of 
flesh a spiritual and eternal being, to whom an 
earthly and a temporary birth has given, not a 
beginning of existence, but a habitation." If 
our reflections have convinced us of the true 
eternal existence of the soul, if we are unable 
to look upon it other than as Being existing 
in the infinite past as well as in the infinite 
future, without beginning as without end, the 
occupant of an eternal present, who can then 
tell the depth of that sin of which we may not 

a Isaiah, xlv. 18. 12, 13. b Isaiah, xliii. 7, 

c Ps. cii. 18. 

H 3 



182 THOUGHTS ON BEING. 

have been guilty, and who shall affix bounds to 
that punishment which justice may not demand ? 
And then, when we again ask " Why was I placed 
here upon earth?" we may well tremble at the 
unknown magnitude of our transgression, but 
every shadow of apparent injustice vanishes 
away, and we begin faintly to perceive the 
glorious light of an infinite mercy designing the 
mysterious scheme of spiritual redemption. 

We learn from Scripture the true and certain 
existence of intelligent and sentient beings, 
spiritual in nature and probably infinite in 
number, but yet separate and distinct each from 
the other. They are either angels of light, or 
spirits of evil ; messengers of Omnipotence, or 
fallen adherents of Satan. We are likewise 
assured that there are existing spiritual beings 
now confined within a limited space, and im- 
prisoned in the body of flesh, each of which we 
call a human soul. And we are taught that 
many of the sons of men are born to suffer both 
here and hereafter without an opportunity 
afforded by which they could hear the saving 
voice of Christianity ; and we are thus compelled 
to regard the earthly birth of the greater part of 
the human race as an evil fearful and appalling. 



ETERNITY OF THE SOUL. 183 

Our eternal soul, therefore, cannot be the spirit of 
a good angel; or it would not deserve punishment : 
and since Infinite Goodness punishes not the 
innocent, our manifestation upon earth is a proof 
of guilt. Where, then, are we to look for that 
sphere of sin in which rules the evil soul of man, . 
— in which, when unimprisoned in the flesh, his 
spirit raises itself in proud opposition to the Lord 
of Life ? And what, then, is that spirit of 
wickedness which, now confined within a taber- 
nacle of clay, still rebels against the will of 
Heaven ? Dare we hope that the rebellious 
angels may yet be received into holy habitations ? 
and is it on earth that there is afforded to them 
an opportunity of repentance ? Does the offence 
of the least sinful of the fallen angels so immea- 
surably outweigh the most enormous crimes of 
fallen man, that there is no punishment less 
severe than that of everlasting perdition which 
can sufficiently recompense the iniquity of the 
one, — while the reward of the other, if he turn 
from his evil and repent, is an exceeding and 
eternal weight of glory ? If such never-ending 
retribution be not the mournful decree of Omni- 
potence (and that such is not His will, the cha- 
racter of our Great Example, who is " able to 

w 4 



184 THOUGHTS ON BEING. 

save to the utmost," most emphatically an- 
nounces), then must there be a season of pro- 
bation given to these spirits of evil, to the fallen 
angels of Satan, and then would they find a 
fitting habitation in Adam and in his fallen sons. 
If our soul be indeed the embodied spirit of 
a rebelling angel, then how great and unimpeach- 
able would have been that justice which should 
have awarded irretrievably a doom of temporal 
and eternal punishment ! Can we entertain a 
doubt as to the real nature of the spiritual Being 
which we call the soul, and which is not one of 
those angels of light, but yet is existing in time 
and in eternity ? Is it not the embodied spirit of 
one of those rebellious angels which in heaven 
rebel against their Maker, and still retain upon 
earth their original spirit of contradiction ? a 

When Adam yielded to the voice of the external 
tempter, is it not certain that he was urged on by 

a See the allegory with which Leibnitz concludes his 
Theodicce. Minerva loquitur. " Vides Sextum a Patre meo 
non fuisse factum iniprobum, talis quippe ab omni asternitate 
fuit, et quidem semper libere ; existere tantum ei concessit 
Jupiter, quod ipsum profecto ejus sapientia mundo, in quo 
ille continebatur, denegare non poterat : ergo Sextum e 
regione possibilium ad rerum existentium classem trans - 
tulit" 



ETERNITY OF THE SOUL. 185 

the latent spirit of guilty ambition hidden within 
his breast, the incarnate remembrance of evil ? 
. . . " To this hour his descendants are proud, 
and full of the spirit of independency : and it 
seems to be the most general opinion, that this 
was the cause of the angels' and of Adam's fall ; 
and if so, it is the greatest bar to the recovery of 
the soul. Whatever was the sin of Lucifer, it is 
probable that the sin of Adam was the same. 
It is natural to suppose the Devil would tempt 
him to transgress in the same way that he himself 
did, as well knowing the sad effects of it." a It 
was to man's inward spirit of evil that Satan 
successfully appealed ; it was to his pride and to 
his ambition that the promises of the knowledge 
of good and evil, and the hope of godlike immor- 
tality, were held out ; it was before an innate 
but a latent spirit of evil, like himself, that the 
Arch-tempter spread forth his enticement; it 
was with one of his own embodied angels of 
darkness that the Prince and Ruler of this world 
held false and alluring discourse ; and it was this 
fallen angel who rejoiced to hear the voice of his 
Master, and yielded to his temptations. 

a Revelation contains an inexhaustible mine ; 
a Rev. Thomas Adam, p. 291. 



186 THOUGHTS ON BEING. 

and I have only wished by the way to call 
attention to these as yet unexplored treasures. 
But it is above all important, for the philoso- 
phical point of view, steadily to insist upon and 
enforce the truth, that in no respect can we form 
a notion adequately grand and lofty, or rich and 
manifold enough, of the Creation. The com- 
pactly closed and orderly arranged system is 
almost always the death of truth. . . . With 
this impression, I shall allow myself to notice an 
opinion but little known ; which, moreover, if I 
had not met with in writers who, in this province 
of inquiry, are of the highest authority, I should 
scarcely have ventured to adduce. . . . The 
opinion I allude to is to be found in St. Jerome, 
i, e., in that very father who, for theological 
judgment, is acknowledged by all to be the first 
and the greatest. It was held also by St. Francis 
de Sales, that holy saint of spiritual love, and 
who, even on that account, is so superior to the 
many hundreds of the schoolmen before him, 
and also to so many ideologists after him. 
Lastly, it occurred to Leibnitz, who, of all philo- 
sophers, was most possessed of a true and fine 
intellectual tact to perceive and discover all the 
most secret and delicate traits of a great system, 



ETERNITY OF THE SOUL. 187 

even though most remote in character from his 
own. . . . Now this opinion is, that in the 
revolt of the rebellious spirits, while those who 
remained in their state of innocence and in their 
allegiance rallied only the closer round their 
Creator, a considerable number, fearful and un- 
decided, vacillated between good and evil, and, 
as we might justly say, with the weakness of the 
human character remained neutral in the con- 
flict, and thereby lost their original place in the 
hierarchy of the heavenly host, without, however, 
being counted among the utterly lost. As a 
fourth authority for this opinion, I might adduce 
Dante. He is, indeed, a poet, but still a theo- 
logical poet, and deeply versed in theology, who 
would never have arbitrarily devised or invented, 
or even adopted, such a notion, had he not found 
it existing among others before him, and had he 
not been able to adduce a good and valid au- 
thority for it : — 

. . . . ' quel cattivo coro 
Degli angeli che non furon rebelli, 
Ne fur fedeli a Dio ma per se fc-ro. 
Cacciarli i Ciel per non esser men belli, 
Ne lo profundo Inferno gli riceve 
Ch' alcuna gloria i rei avrebber d' elli.' a 



a Dell' Inferno, canto iii. Thus rendered by Carey : 



188 THOUGHTS ON BEING. 

" But what . . . according to the analogy of 
the Divine economy and merciful justice, as else- 
where displayed, are Ave to suppose the doom of 
these undecided and wavering spirits ? In the 
first place, we may well suppose that they would 
be submitted to a new probation, just as a general 
gives another opportunity to the troops who, in 
some evil moment, have shown a want of spirit 
to retrieve their honour. Now, if it be allowable 
to assume that this, or some similar idea, or some 
tradition of the kind, had an influence on, and 
gave rise to, the doctrine of the pre-existence of 
men, which is so generally diffused among the 
Hindoos, and which was also held by the Pla- 
tonists, and even Christian Platonists, of the first 
centuries, we can then conceive how this other- 
wise so arbitrary assumption and groundless 
hypothesis could have arisen." a 



. . . . " with that ill-band 
Of angels mix'd, who nor rebellious proved, 
Nor yet were true to God, but for themselves 
Were only. From his bounds Heaven drove them, 
Not to impair his lustre ; nor the depth 
Of hell receives them, lest th' accursed tribe 
Should glory thence with exultation vain." 

Schlegel, p. 136. 



ETERNITY 0E THE SOUL. 189 

It is one tenet of the Calvinists, " That God 
hath chosen a certain number of the fallen race 
of Adam in Christ, before the foundation of the 
world, unto eternal glory, according to His im- 
mutable purpose, and of His free grace and love, 
without the least foresight of faith, good works, 
or any conditions performed by the creature ; 
and that the rest of mankind He was pleased 
to pass by, and ordain to dishonour and wrath 
for their sins. With respect to the conditional 
predestination admitted by the Arminians, they 
say, that an election upon faith or good works 
foreseen, is not that of the Scriptures ; for that 
election is there made the cause of faith and 
holiness, and cannot, for this reason, be the 
effect of them. With regard to predestination 
to death, they say : If the question be, Where- 
fore did God decree to punish those that are 
punished ? the answer is, — On account of 
their sins. But if it be, Wherefore did He de- 
cree to punish them rather than others ? there 
is no other reason to be assigned but that so it 
seemed good in His sight." a 

a See Eph. i. 4, 5. ; Rom. ix., xi. 1—6., viii. 29, 30. ; 
2 Thess. ii. 13. ; Acts, xiii. 48. ; John, vi. 37. ; 1 Peter, 1,2;; 
Rom. ix. 15, 16. Let me draw attention to the Lambeth 



190 THOUGHTS ON BEING. 

This doctrine is undoubtedly in accordance 
with several passages of Scripture. -But its ap- 
parent opposition to all our ideas of justice has 
been a natural cause of doubt as to the correct- 
ness of the interpretation, and has led many to 

Articles, which are not, perhaps, very generally known. 
They were drawn up at Lambeth Palace under the eye, and 
with the assistance, of Archbishop "Whitgift, Bishop Ban- 
croft, Bishop Yaughan, and other eminent dignitaries of the 
Church: — " 1. God hath from eternity predestinated certain 
persons to life, and hath reprobated certain persons unto 
death. 2. The moving or efficient cause of predestination 
unto life, is not the foresight of faith, or of perseverance, or 
of good works, or of anything that is in the persons predes- 
tinated, but the will alone of God's good pleasure. 3. The 
predestinate are a predetermined and certain number, which 
can neither be lessened nor increased. 4. Such as are not 
predestinated to salvation, shall inevitably be condemned on 
account of their sins. 5. The true, lively, and justifying 
faith, and the Spirit of God justifying, is not extinguished, 
doth not utterly fail, doth not vanish away in the elect, either 
finally or totally. 6. A true believer, that is, one who is 
endued with justifying faith, is certified by the full assurance 
of faith that his sins are forgiven, and that he shall be ever- 
lastingly saved by Christ. 7. Saving grace is not allowed, 
is not imparted, is not granted to all men, by which they 
may be saved if they will. 8. No man is able to come to 
Christ unless it be given him, and unless the Father draw 
him ; and all men are not drawn by the Father that they 
may come to his Son. 9. It is not in the will or power of 
every man to be saved." 



ETERNITY OF THE SOUL. 191 

forsake a Church in which it is inculcated. But 
since Christians must unhesitatingly admit the 
possibility of the soul's eternal existence, and 
consequently the probability of her rebellion 
when not manifested upon earth, they are in 
possession of a belief which points out one mode 
(although it may well be, not the only one) by 
which the truth of these inspired declarations 
is harmonised with perfect justice and goodness. 
For with this conviction we are at once com- 
pelled to acknowledge, with a heartfelt sense of 
dependence, the justice which exposes us to cer- 
tain pain here, and probable punishment here- 
after. We confess, with true contrition of heart, 
that he who is born amid crime and wretched- 
ness, — who lives where the voice of religion and 
instruction is never heard, — and who dies with- 
out hope and without fear, is, even before his 
appearance upon earth, indeed and in truth 
deserving of temporal and eternal punishment. 
And not only he, but all the fallen race of Adam, 
who are by nature born in sin, the children of 
wrath, and worthy of condemnation. 



192 



INDIVIDUAL GUILT. 

But let us not imagine that it is the nature 
and position of souls in general, — of other souls 
with whom we can have little or no concern, — 
which we are now seeking to ascertain. It is 
we ourselves that are thus interested. It is I 
myself who am dwelling in eternity. Mine is 
the heart that in eternity is the home of pride 
and ambition. Within me is the spirit of con- 
tradiction which, while participating in an earthly 
and a temporary dispensation, continues to make 
war against the Majesty of Heaven. It is I that, 
as a fallen angel, am joined with Lucifer in re- 
belling against the will of the Most High. It is 
I who glory in the association, and delight with 
him to strive against all that is holy ; for, while 
my nature knows only a spiritual and eternal 
existence, — while it in truth embraces, or rather 
is itself, the essential principle of evil alone, I 
hope not, and I wish not, for pardon. I am 
unable and unwilling to obtain the means of 



INDIVIDUAL GUILT. 193 

justification. I am plunged in the dark abyss 
of the knowledge of evil, and I delight with 
Satan in unrepenting obduracy and rebellion. 

. . . . Nor " do I repent or change, 
Though chang'd in outward lustre, that fix'd mind, 
And high disdain from sense of injur'd merit, 
That with the Mightiest rais'd me to contend, 
And to the fierce contention brought along 
Innumerable force of Spirits arm'd, 
That durst dislike his reign, and, me preferring, 
His utmost power with adverse power oppos'd 
In dubious battle on the plains of heaven, 
And shook bis throne. What though the field be lost ? 
All is not lost ; — the unconquerable will, 
And study of revenge, immortal hate, 
And courage never to submit or yield, 
And what is else not to be overcome ; 
That glory never shall his wrath or might 
Extort from me. To bow and sue for grace 
With suppliant knee, and deify his power, 
Who from the terror of this arm so late 
Doubted his empire ; that were low indeed, 
That were an ignominy, and shame beneath 
This downfall." * 

And for this a punishment is devised • but 
how d liferent from that which man, through 
anger or offended pride, inflicts upon his fellow ! 
" For my thoughts are not your thoughts, 
neither are your ways my ways, saith the Lord : 

a Paradise Lost. 




194 THOUGHTS ON BEING. 

for as the heavens are higher than the earth, 
so are my ways higher than your ways, and 
my thoughts than your thoughts." a " My son, 
despise not thou the chastening of the Lord, 
nor faint when thou art rebuked of him : for 
whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. If ye 
endure chastening, God dealeth with you as with 
sons ; for what son is he whom the father 
chasteneth not ? But if ye be without chastise- 
ment, whereof all are partakers, then are ye 
bastards, and not sons. Furthermore, we have 
had fathers of our flesh which corrected us, and 
we gave them reverence : shall we not much 
rather be in subjection unto the Father of spirits, 
and live ? For they verily for a few days chas- 
tened us after their own pleasure ; but He for 
our profit, that we might be partakers of his 
holiness, 7 ' b 

Thus, with Him, punishment is not revenge, 
but a merciful infliction by which the means of 
reconciliation are given to sinners. 

a Isaiah, lv. 8, 9- b Heb. xii. 5—10. 



195 



MANIFESTATION OF MAN UPON EARTH, 

Our earthly birth, which is the election a of God, 
takes from us our spiritual and eternal know- 
ledge of innate evil, and fits us for the reception 
of faith and for the showing forth of the fruits 
of righteousness. 

Here, then, is brought home to us that great 
doctrine of Scripture which is embodied in the 
" Lambeth Articles," 15 which, from the dawn of 
Christianity, has been restricted in its application 
to sinful beings on earth, but which, if extended 
to those same spiritual beings when in rebellion 
against their Creator, becomes a witness which 
loudly proclaims the wondrous depth of Divine 
love. These were compiled by learned and 
conscientious men, but necessarily with the in- 
tention that the doctrines which they embody 
should be restricted in their application to beings 
in the state of humanity. But it is an instance 

a " We thank Thee for our creation," 
b See note, p. 190. 

o 2 



196 THOUGHTS ON BEING. 

of remarkable agreement that these doctrines, 
thus carefully drawn from Scripture, should 
almost in ipsissimis verbis admit of extension 
so as to embrace beings in a state of sin purely 
spiritual. Let us now apply the following re- 
flections to our earthly birth. 

The doctrine of election teaches that we are 
rescued out of the power of condemnation, not 
of ourselves, but of free grace preventing us, — 
grace given unto us, not for any good that we 
have done, but of the outpouring of the Holy 
Spirit breathed forth upon us, through the eternal 
merits of Him who was appointed a Mediator before 
all worlds. " I have glorified Thee on the earth ; 
I have finished the work which Thou gavest me 
to do. And now, Father! glorify Thou me 
with thine own self with the glory which I had 
with Thee before the world was." a How con- 
sonant with infinite justice that all should have 
been left to the evil consequences of rebellion! 
how consonant with human ideas of justice that, 
of these, some should be left to the danger of 
desperation, and some elected unto grace, where- 
by God hath " constantly decreed by His counsel, 
secret to us, to deliver from curse and damnation 
a John, xvii, 4, 5. 



MANIFESTATION OF MAN UPON EARTH. 197 

those whom He hath chosen in Christ out of man- 
kind, and to bring them by Christ to everlasting 
salvation." a "Blessed be the God and Father 
of our Lord Jesus Christ, who hath blessed us 
with all spiritual blessings in heavenly places in 
Christ • according as He hath chosen us in Him 
before the foundation of the world, that we should 
be holy and without blame before Him in love: 
having predestinated us unto the adoption of 
children by Jesus Christ to Himself, according to 
the good pleasure of his will." "For by grace 
are ye saved through faith ; and that not of 
yourselves : it is the gift of God. We are his 
workmanship, created in Christ Jesus unto good 
works, which God hath before ordained that we 
should walk in them." b " That which is born of 
the flesh is flesh, and that which is born of the 
spirit is spirit. The wind bloweth where it 
listeth, and thou hearest the sound thereof, but 
canst not tell whence it cometh and whither it 
goeth : so is every one that is born of the Spirit." 
The free gift of the Spirit is poured forth. " And 
the Word was made flesh ; " and "as many as 
received Him," (not of their own power, but of 

a Art. 17. b Eph. i. 3, 4, 5., ii. 8. 10. 

c John, iii. 6. 8. 

o 3 



198 THOUGHTS ON BEING. 

His election), " to them gave He power to become 
the sons of God, even to them that believe on 
his name : which were born, not of blood, nor of 
the will of the flesh, but of God." a " He saved 
us by the washing of regeneration, and renewing 
of the Holy Ghost ; which He shed on us abun- 
dantly through Jesus Christ our Saviour; that 
being justified by his grace, we should be made 
heirs according to the hope of eternal life." b 

The fallen angel is imprisoned in the body of 
flesh; into him is breathed the breath of lives , 
the Divine essence, the redeeming Word, the 
sanctifying Spirit ; and thus are means given by 
which, through faith and repentance, justice may 
yield to mercy, and pardon may be granted even 
to the evil spirits of rebellion. " Of his own will 
begat He us with the Word of truth, that we 
should be a kind of first-fruits of his creatures." d 
" The Lord is good ; his mercy is everlasting, 
and his truth endureth to all generations." 6 " He 
retaineth not his anger, because He delighteth 
in mercy." f He "hath delivered us from the 
power of darkness, and hath translated us into 

a John, i. 12, 13. b Titus, iii. 5—7. 

c Note C. d James, i. 18. 

e Ps. c. 5. f Micah, vii. 18. 



MANIFESTATION OF MAN UPON EARTH. 199 

the kingdom of his dear Son ;".'." for by him 
were all things created that are in heaven, and 
that are in earth, visible and invisible ; whether 
they be thrones, or dominions, or principalities, or 
powers : all things were created by him and for 
him." " For it pleased the Father that in Him 
should all fulness dwell. And, having made 
peace through the blood of his cross, by Him 
to reconcile all things unto Himself; by Him, 
I say, whether they be things in earth or things 
in heaven." a " The Lord is gracious, and full of 
compassion ; slow to anger, and of great mercy : 
the Lord is good to all, and his tender mercies 
are over all his works. All thy works shall praise 
Thee, Lord ! and thy saints shall bless Thee : 
they shall speak of the glory of thy kingdom, 
and talk of thy power ; to make known to the sons 
of men his mighty acts and the glorious majesty 
of his kingdom. Thy kingdom is an everlasting 
kingdom, and thy dominion endureth throughout 
all generations." b " For thy mercy is great 
above the heavens, and thy truth reacheth unto 
the clouds." 

But the possession of an eternal knowledge of 

a Col. i. 13. 16. 19, 20. b Ps. cxlv. 8—13. 

c Ps. cviii. 4. 

o 4 



200 THOUGHTS ON BEING. 

evil is in itself an unceasing, an insuperable, 
an infinite obstruction to happiness. The all- 
merciful o-ift of foroetfulness is therefore be- 
stowed. And let it not be imagined that this idea 
of forgetful ness is a visionary one, for it is mani- 
fest that we are now living in a state during 
which knowledge is suspended. Keason, indeed, 
but then only in her most elevated form, may at 
times tell us of the infinite depravity of our 
nature, and of the immeasurable bliss which we 
have forfeited ; but it is by Scripture alone that 
the truth of her words is confirmed. " Original 
sin is foolishness to men. We allow it to be so. 
We ought not, therefore, to reproach reason for 
not having this knowledge; because it is not 
pretended that reason can fathom it. But this 
foolishness is wiser than all the wisdom of man. 
Yet how should he be made acquainted with this 
by his reason when it is a thing above his reason ; 
and when reason, instead of discovering it to him 
at first, disinclines him to believe it when it is 
presented before him ?" 

" These two opposite states of innocence and 
corruption being once laid open before us, it 
is impossible we should not recognise them. 
, , . Observe all those emotions of greatness 



MANIFESTATION OF MAN UPON EARTH. 201 

and glory which the sense of so many miseries 
is not able to extinguish, and consider whether 
they can proceed from a less powerful cause than 
original nature. But so great is our misery 
(greater than if there had never been anything 
noble in our condition), that we retain an idea 
of happiness, though we are unable to attain it ; 
we feel some faint notion of truth, while we 
possess nothing but falsehood, — incapable both 
of absolute ignorance and of certain knowledge. 
So manifest is it that we have once been in a state 
of perfection, from which we are now unhappily 
fallen. 

" What, then, does this avidity on the one hand 
and this impotence on the other teach us, but 
that man was originally possessed of a real bliss, 
of which nothing now remains but the footsteps 
and empty traces ? . . . This twofold nature 
of man is so visible, that some have imagined 
him to have two souls ; one single subject appear- 
ing to them incapable of such great and sudden 
transitions, from immeasurable presumption to 
the most dreadful abjectness of spirit. 

" Hence arose the various sects of the Stoics 
and Epicureans, the Dogmatists, Academics, &c. 
The Christian religion alone has been able 



202 THOUGHTS ON BEING. 

thoroughly to cure these opposite vices, . . . for 
while it exalts the righteous even to a participa- 
tion of the Divinity, it makes them understand 
that, in this superior state, they have still within 
them the fountain of all corruption; and it 
assures the most impious, that they still may 
partake of the grace of their Redeemer. " a 

Reason may also similarly teach us the ex- 
ceeding high probability that the soul is im- 
mortal ; but we have seen that man is not of 
himself conscious of the existence of eternity 
itself, and that therefore, for assurance, he must 
refer to the words of Him who "hath brought 
life and immortality to light through the Gospel." b 
This immortality is not a gift hereafter to be 
bestowed, for such would be a true creation ; but 
it is a never-ending life, which we now possess, 
which is now a part of our present Being ; that 
is, we are now in the possession of an everlasting 
existence, which we are unable to perceive. We 
are therefore now in a state of forgetfulness, or, 
more correctly, of temporary ignorance ; and this 
ignorance arises from what we are accustomed 
to call the imperfection of our natural faculties. 

a Thoughts on Religion, by Blaise Pascal, p. 29. et seq. 
b 2 Tim. i. 10. 



MANIFESTATION OF MAN UPON EAKTH. 203 

But, because our remembrance, our present know- 
ledge, and our power of foresight, are all limited, 
we must not therefore hastily asume that these 
faculties are in their nature imperfect. Limited 
it is true they are, but they must not therefore be 
regarded as a cause of reproach, or as the result 
of sin : for Adam, although in his innocence he 
was not subjected to the power of death, had not 
unlimited knowledge of the past, of the present, 
or of the future ; and these faculties at least were 
with him limited even as they are with his 
descendants. This limitation is not, therefore, 
necessarily inseparable from guilt, it is not in- 
evitably a part of man's spiritual evil, but it is 
the gift of our Maker ; it is therefore designed 
in infinite wisdom and goodness, and better suited 
to our present state than would have been agreater 
or less amount of imparted or inherent knowledge. 
It is probable that many will be disposed to 
deny that this gift of forgetfulness has been 
bestowed. It is not pretended that the above 
reflections amount to absolute proof, but they 
tend to give some ground for believing that to 
be a reality which all must admit to be possible, 
and to which (according to the habit of thought) 
a greater or less degree of probability will be 



204 THOUGHTS ON BEING. 

attached. This is a conclusion in harmony with 
all that we know of the ways of Providence. 
It is by the Divine will that man now forgets the 
scenes of infancy, and listens to the recital of his 
early joys and sufferings as to that of incidents 
which had befallen another. It is by the Divine 
power that man will hereafter forget the sins 
that he has committed, that they will be " blotted 
out as a thick cloud," that they " shall be sought 
for and not be found." " I, even I, am he that 
blotteth out thy transgressions for mine own 
sake, and will not remember thy sins." " I will 
put my laws into their hearts, and in their minds 
will I write them ; and their sins and iniquities 
will I remember no more : " for " where remission 
of these is, there is no more offering for sin." a 
Forgetf ulness is therefore a part of Divine govern- 
ment in the present ; it will be so in the future, 
and this we believe will be the fulfilment of the 
type prefigured in the past. b And thus is there 
given to us additional cause reverentially to 
worship Him who, in His infinite wisdom and 
goodness, designs the means of spiritual redemp- 
tion. " Our Saviour's saying, ' How often would 

a Jer. 1. 20. ; Isaiah, xliii. 25. ; Heb. x. 16—18. 
b See Isaiah, lxv. 17. 



MANIFESTATION OF MAN UPON EARTH. 205 

I have gathered thee as a hen gathereth her 
chickens under her wings ! ' is an affecting illus- 
tration of the divine a-Topyq, and his own yearn- 
ing compassion in the fond workings of that 
creature. But who in this dark state of things 
can trace the thought in its full extent, or 
discover the resemblances, ends, and uses of but 
a few particulars ? This will be the delightful 
employment of glorified spirits, and the growing- 
wonder of eternity." a 

a Adams, p. 265. 



206 



CREATION. 

But for repentance Eternity is too long, for it is 
without beginning and without end ; for repent- 
ance Eternity is too short, for it is an everlasting 
present, and has no past, no future. Time was 
therefore given for repentance. But Eternity is 
forgiveness. 

As yet, while good and evil are contending 
in primasval strife, around and on every side 
extends that dark 

" Illimitable ocean, without bound, 
Without dimension; where length, breadth, and height, 
And time, and place,, are lost ; where eldest Night 
And Chaos, ancestors of Nature, hold 
Eternal anarchy." a 

Then goes forth the breath of Omnipotence. 
He wills the mysterious origin of development ; 
the primal element appears, and fills the infinity 
of space : but attraction follows ; the material 
universe is created, — the earth and the heavenly 
bodies roll onwards in their appointed courses, — 

a Paradise Lost. 



CREATION. 207 

and Time begins. Then " the Lord God formed 
man of the dust of the ground, and breathed 
into his nostrils the breath of life ; and man 
became a living soul." a The soul in eternity is 
spiritually " dead in trespasses and sins ; " b but 
the " Holy Spirit " is united to her Being ; she 
then becomes a " living soul," and is imprisoned 
in the body of flesh. And thus was Adam formed 
of body, soul, and spirit : the body, which " shall 
return to the dust as it was ; the spirit, which 
shall return to God, who gave it ; " and the soul, 
which " is deceitful above all things, and des- 
perately wicked." c The body, which is material, 
limited, and temporary ; the soul and the spirit, 
which are spiritual, infinite, and eternal. By the 
influence of the Spirit, the all-merciful gift of 
forgetfulness is received, and the soul no more 
remembers the eternal evil of her nature, or the 
infinite depth of her iniquity. And now Time 
and Eternity reign together, and are known upon 
earth ; the hushed and subdued spirit of evil and 
the breath of eternal life are united in the bodily 

a Gen. ii. 7. 

b Spiritual death is scripturally opposed to spiritual life. 
See Eph. ii. 1. 

c " Heart is used for the soul and all the powers thereof." 
— Bach. 



208 THOUGHTS ON BEING. 

form of man ; " mercy and truth are met to- 
gether: righteousness and peace have kissed 
each other ; " a and the means of salvation are 
given. Then " the morning stars sang together, 
and all the sons of God shouted for joy." b 

The first man was made free to stand or fall ; 
for, had he been placed in a position of infallibi- 
lity, the all-merciful mystery of spiritual restora- 
tion could not have been fulfilled. " Purity of 
heart, mind, and conscience, does not consist in 
freedom from temptation, or total insensibility, 
but in abstinence from the outward act of sin, 
and suppression of all inward motions and ten- 
dencies to it, in the fear of God, and with a 
steady choice of his will." c Therefore, " the 
Lord God commanded the man, saying, Of every 
tree of the garden thou mayest freely eat ; but of 
the tree of the knowledge of good and evil, thou 
shalt not eat of it, for in the day that thou eatest 
thereof thou shalt surely die." d 

Thus was provided a test of obedience and 
returning love : and it was a test, too, of man's 
steadfastness in virtue ; since, in yielding to 
temptation, he committed every sin that could 

a Ps. lxxxv. 10. b Job, xxxviii. 7. 

u Adams, p. 342. d Gen. ii. 16, 17. 



CREATION. 20.} 

then be known. " It was ingratitude : God had 
of his free bounty given to man everything that 
could be conducive to his happiness ; yet he 
could not refrain from that one fruit which God 
had reserved for his own purposes. It was 
breach of trust : he was placed in the garden to 
keep and to dress it ; everything else was his 
own ; yet he availed himself of the confidence 
placed in him, to take what God had told him 
was to be reserved. It was rebellion : he know- 
ingly put forth his hand to do what God had 
prohibited. It was intemperance : Eve saw that 
the tree was good for food, and pleasant to the 
eyes ; and she did eat, and gave to her husband 
also, and he did eat. It was ambition: they 
imagined they were to become as gods, knowing 
good and evil. It was charging God with false- 
hood : God had said, In the day thou eatest of 
it thou shalt surely die. Had Adam believed 
that declaration, he would as soon have eaten of 
the most deadly poison as of that fruit. But the 
serpent said, Ye shall not surely die ; and Adam 
believed the serpent rather than God." a 

But was not the prohibition from eating of the 
fruit of the knowledge of good and evil more 
a Carlisle on the Deity of Christ, p. 416. 
P 



210 THOUGHTS ON BEING. 

than a test of steadfast obedience ? Possession 
of the knowledge of good and evil threatened to 
destroy the merciful gift of forgetfulness. ' Adam, 
in his state of innocence, was immortal ; and had 
he continued so after having eaten of the for- 
bidden fruit, then would his have been a know- 
ledge of everlasting evil. But the act itself de- 
stroyed his knowledge of immortality, and thus 
limited its reach to temporary evil. And this 
act of disobedience called forth yet another beau- 
tiful instance of Divine goodness. " And the 
Lord God said, Behold, the man is become as 
one of us, to know good and evil : and now, lest 
he put forth his hand and take also of the tree 
of life, and eat, and live for ever ; therefore, the 
Lord God sent him forth from the garden of 
Eden, to till the ground from whence he was 
taken." a 

Possession of the knowledge of good and evil 
was necessarily the consciousness of sin ; for 
" the eyes of them both were opened, and they 
knew that they were naked." The absence of 
this knowledge afforded the means, and the only 
means then appointed, by which the fallen angel 
which inhabited the body of Adam could have 
» Gen. iii. 22, 23. 



CREATION. 211 

worked out his salvation. The exercise of free 
will in resisting temptation would have diminished 
his liability to fall ; his mental and moral facul- 
ties would have gradually gained strength ; and 
the continued grace of his Creator would have 
enabled him constantly to approach nearer and 
more near to a state of holiness. " For habits of 
virtue thus acquired by discipline are improve- 
ment in virtue: and improvement in virtue 
must be advancement in happiness, if the govern- 
ment of the universe be moral. 

" From these things we may observe, and it 
will further show this our natural and original 
need of being improved by discipline, how it 
comes to pass that creatures, made upright, 
might fall; and that those who preserve their 
uprightness, by so doing raise themselves to a 
more secure state of virtue. . . . The case 
would be as if we were to suppose a straight 
path marked out for a person, in which such a 
degree of attention would keep him steady ; but 
if he would not attend in this degree, any one of 
a thousand objects catching his eye might lead 
him out of it. Now it is impossible to say how 
much even the first full overt act of irregularity 
might disorder the inward constitution, unsettle 

p 2 



212 THOUGHTS ON BEING. 

the adjustments and alter the proportions which 
formed it, and in which the uprightness of its 
make consisted. But repetition of irregularities 
would produce habits. And thus the constitution 
would be spoiled, and creatures made upright 
become corrupt and depraved in their settled 
character, proportionably to their repeated irre- 
gularities in occasional acts. But, on the con- 
trary, these creatures might have improved, and 
raised themselves to a higher and more secure 
state of virtue, by the contrary behaviour ; by 
steadily following the moral principle supposed 
to be one part of their nature, and thus with- 
standing that unavoidable danger of defection 
which necessarily arose from propension, the 
other part of it. For, by thus preserving their 
integrity for some time, their danger would 
lessen ; since propensions, by being inured to 
submit, would do it more easily and of course : 
and their security against this lessening danger 
would increase ; since the moral principle would 
gain additional strength by exercise : both which 
things are implied in the notion of virtuous 
habits. Thus, then, vicious indulgence is not 
only criminal in itself, but also depraves the 
inward constitution and character. And virtuous 



CREATION. 213 

self-government is not only right in itself, but 
also improves the inward constitution or cha- 
racter; and may improve it to such a degree, 
that, though we should suppose it impossible 
for particular affections to be absolutely coin- 
cident with the moral principle, and consequently 
should allow that such creatures as have been 
above supposed should for ever remain defectible, 
yet their danger of actually deviating from right 
may be almost infinitely lessened, and they fully 
fortified against what remains of it : if that may 
be called danger against which there is an ade- 
quate, effectual security. But still this, their 
higher perfection, may continue to consist in 
habits of virtue formed in a state of discipline ; 
and this, their more complete security, remain to 
proceed from them. And thus it is plainly con- 
ceivable, that creatures without blemish, as they 
came out of the hands of God, may be in danger 
of going wrong ; and so may stand in need of 
the security of virtuous habits additional to the 
moral principle wrought into their natures by 
Him. That which is the ground of their danger, 
or their want of security, may be considered as a 
deficiency in them to which virtuous habits are 
the natural supply. And as they are naturally 

r 3 



214 THOUGHTS ON BEING. 

capable of being raised and improved by dis- 
cipline, it may be a thing fit and requisite that 
they should be placed in circumstances with an 
eye to it ; in circumstances peculiarly fitted to 
be, to them, a state of discipline for their im- 
provement in virtue." a 

a Butler's Analogy, p. 104. 



215 



REVIEW. 

Let us once more state the result which we 
have obtained, with a brief recapitulation of the 
reasons upon which it is founded. 

We have seen, that the two Spiritual Beings of 
good and evil are existing in mutual opposition, 
from everlasting to everlasting, and that neither 
of them is of that corporeal or temporary nature 
which we have been accustomed, perhaps, to 
imagine. It is unnecessary to dwell upon the 
attributes possessed by the Author and Essence 
of Good, for they are indelibly impressed upon 
the heart of every Christian ; it may, however, 
be proper to call to mind that the Principle of 
Evil is likewise eternal, spiritual, and infinite, 
— infinite not in power but in diffusion : " the 
Prince of the power of the air, the Spirit that 
now worketh in the children of disobedience." a 
We have seen, that to each of these two anta- 
gonistic Spiritual Beings obedience is given by 

a Eph. ii. 2. 

p 4 



216 THOUGHTS ON BEING. 

an untold number of ministering spirits, like 
unto themselves, angels of light and angels ot 
darkness, each individually perfectly distinct one 
from the other, and each possessing a true and 
independent existence. 

" It was the opinion both of Jews and heathens 
that the air was full of spirits called demons, 
and that there was a prince over them, called 
the governor of the world, that is, of the dark- 
ness of it. This evil spirit is here said (Eph. ii. 
2.) inwardly ' to work in the children of dis- 
obedience,' and elsewhere ' to take them captive 
at his will ' (2 Tim. ii. 26.), and their conver- 
sion is styled a recovery of them 'from the 
power of Satan ' (Acts, xxvi. 18.)." a 

" All the angels, even those of the highest 
order, are employed by their Creator to serve 
those who believe in Christ Jesus. What these 
services are, and how performed, it would be 
impossible to state. They are, no doubt, con- 
stantly employed in averting evil and procuring 
good. If God help man by man, we need not 
wonder that He helps men by angels. We know 
that He needs none of those helps, for He can do 
all things himself; yet it seems agreeable to his 
a Dr. Whitby. 



REVIEW, 217 

infinite wisdom and goodness to use them. 
This is a part of the economy of God in the 
government of the world and of the church ; 
and a part, no doubt, essential to the harmony 
and perfection of the whole. (See the Rev. John 
Wesley's Works, vol. ix. p. 337. ed. 1811. )" a 

We have seen that a Being of infinite good- 
ness, the very author and essence of every good, 
regards with mercy and compassion all that He 
has created ; and we have been taught to believe 
that He is able and willing to save even the 
opposing spirits of evil, that He delights to bring 
good out of evil, and thus to add to the glory 
of the kingdom of heaven ; but we have seen, 
that by an evil Being, while possessing within 
itself the attributes solely of the immaterial, the 
infinite, and the eternal, conversion to good, as 
it is not wished for, so neither can it be re- 
ceived. 

Again : we have seen that the soul of Adam 
is not an infallible being, but one liable to tem- 
poral and eternal misery. We know that each 
one of his descendants is born to certain pain 
here, and many of them (as we are taught) to 
probable torment hereafter ; and thus we learn, 
a Dr. A. Clarke's Biblical Notes. 



218 THOUGHTS ON BEING. 

that as the appearance of the first man upon 
earth must undoubtedly have been a punishment, 
so also, but in a much greater degree, must have 
been the bodily imprisonment of every soul in all 
succeeding generations. But as we know that 
a soul which had not existed could not have 
deserved punishment, and as we unhesitatingly 
acknowledge that unmerited punishment cannot 
be inflicted by infinite justice, we are therefore 
assured that each individual spirit which we call 
the soul of man is evil in its nature, and must 
have known another sphere of existence, in which 
sin is committed and punishment deserved. 

Keason, therefore, and Scripture, unite to 
teach us that the eternal principles of contra- 
diction, the everlasting spirits of evil, are de- 
serving of punishment ; but we know that the 
punishment of Heaven is not as that of human 
invention. It is not the act of aroused vengeance 
nor of offended pride. It is demanded by justice, 
— it is tempered with mercy, — it is inflicted in 
hope. It is the merciful means of conversion, — 
it is a just cause for thanksgiving, — and it is 
satisfaction that rests trustfully in the future. 
By its means is evil turned to good ; the king- 
dom of evil and its power are diminished ; the 



REVIEW. 2 1 9 

dominion of supreme good is enlarged ; and its 
glory established for ever. 

But such a dispensation of punishment and 
pardon is exactly that under which each sinful 
soul of man is placed ; and it is moreover pre- 
eminently, and far above all human power of 
conception, fitted for enabling the rebelling spirits 
of evil to tread with humble footsteps that path 
which alone can lead to holiness. For those 
evil spirits, deserving to be eternally excluded 
from association with angels of light, and to be 
left unpitied in a state of never-ending contra- 
diction, are yet made the recipients of a merciful 
compassion ; a compassion, too, which, in their 
state of spiritual opposition, knowledge, and 
power, they were unwilling and unable to 
receive, because consciousness of sin was not 
only dwelling within them, was not merely a 
part of themselves, but was actually their real 
existence itself, for they were themselves the 
spirits of contradiction. But the gift of oblivion 
is mercifully ordained, and they remember not 
the innate evil of their nature : by their embodied 
appearance upon earth, their self-condemning 
knowledge is lost in temporary ignorance ; and 
upon beings who, in their very nature, are 



220 THOUGHTS ON BEING. 

eternal, immaterial, and infinite, there is bestowed 
time, form, and an abiding-place. " God spared 
not the angels that sinned, but cast them down 
to hell, and delivered them into chains of dark- 
ness to be reserved unto judgment." a They 
are not yet condemned ; for " the angels which 
kept not their first estate, but left their own 
habitation, He hath reserved m everlasting chains 
under darkness unto the judgment of the great 
day." b He is merciful and longsuffering. He 
stayed the hand of justice, that it struck not. 
He spoke the words of promise, that He would 
not yet utterly destroy. But He cast down to 
earth the evil spirits of rebellion, there to work 
and toil in the sweat of their brow, there to 
receive in chains and darkness that temporal 
punishment which is far short of the due re- 
ward of their iniquity, and there to prepare in 
sorrow and in repentance for that great day 
of judgment in which their sentence will be 
eternal. " For, behold, the darkness shall cover 
the earth, and gross darkness the people." They 
are tied and bound with the chains of their sins ; 
" but the Lord shall arise, and his glory shall be 

a 2 Pet, ii. 4. b Jude, 6. 



REVIEW 221 

seen." a " And the light shineth in darkness, and 
the darkness comprehended it not," b " For we 
that are in this tabernacle do groan, being bur- 
dened : not for that we would be unclothed, but 
clothed upon, that mortality might be swallowed 
up of life. For we must all appear before the 
judgment-seat of Christ ; that every one may 
receive the things done in his body, according to 
that he hath done, whether it be good or bad ;" c 
that every one may yield his spirit to " the final 
judgment, when both angels and men shall 
receive their eternal doom." d " For God shall 
bring every work into judgment, with every 
secret thing, whether it be good or whether it 
be evil." 6 

We have seen, that when these spiritual beings 
were first placed here upon earth, they were in a 
state of freewill, and, consequently, of infallibility ; 
so that, by the constant exercise of virtuous 
resolution, they necessarily would have acquired 
a habit of increasing moral excellence, they would 
have continually approached nearer and more 
near to perfect holiness, and would have con- 

a Isaiah, lx. 2 b John, i. 5. 

c 2 Cor. v. 4. 10. a Dr. A. Clarke. 

e Eccles. xii. 14. 



222 THOUGHTS ON BEING. 

tinually receded from the probability of yielding 
to temptation. 

We have seen, that to these beings the know- 
ledge of good and evil was prohibited. It was a 
prohibition which emanated from infinite wisdom 
and mercy. As a simple command, it was by 
itself a test of steadfast faith, obedience, and 
love ; while obedience to it would have been the 
means of retaining that continual restraint upon 
the desires which perfects the moral character, 
and was the only remaining path to the attain- 
ment of holiness, and would also have prevented 
the acquisition of that knowledge which had been 
mercifully withheld, and which was actually, 
in itself, both an insurmountable obstacle to 
conversion to good, and inevitably a conscious- 
ness of existing evil. 

We are utterly unable to conceive any other 
dispensation by which this mysterious and most 
merciful design could have been effected ; and 
we are equally unable to imagine any other cause 
for which the first Adam and his descendants 
could have deserved liability to temporal and 
eternal punishment. 

And now, can we entertain a doubt but that 
Adam and every individual of his fallen sons is 
the habitation of a distinct and separate principle 



REVIEW. 223 

of evil, — a habitation limited, earthly, and tem- 
porary, for that which, is in its nature infinite, 
immaterial, and eternal ? and that this spiritual 
wickedness has been, by an all-merciful Being, 
thus confined within the prison-house of the 
flesh, to work out its salvation in fear and 
trembling, and to obtain, by the exercise of faith 
and a continued mortification of unholy desires, 
a title to admission into the realms of spiritual 
goodness ? 

But I have heard the voice of one who in agony 
and bitterness of spirit cried aloud : " Why was 
I placed here upon earth ? As I wished not for 
creation, so neither am I thankful for it. Far 
preferable would have been nonentity, for to me 
life has been a burden ; infinitely preferable would 
be annihilation, for death will be to me the be- 
ginning of everlasting punishment." " Cursed be 
the day wherein I was born: let not the day 
wherein my mother bare me be blessed. Cursed 
be the man who brought tidings to my father, 
saying, A man child is born unto thee. Where- 
fore came I forth out of the womb to see labour 
and sorrow, that my days should be consumed 
with shame ?" a 



a Jer. xx. 14, 15. 20. 



224: THOUGHTS ON BEING. 

" Who is this that darkeneth counsel by words 
without knowledge ? Gird up now thy loins 
like a man, for I will demand of thee, and answer 
thou me. Where wast thou when I laid the 
foundations of the earth ? declare, if thou hast 
understanding." a Let us hearken unto the voice 
of the same prophet : " Then the word of the 
Lord came unto me, saying, Before I formed 
thee in the belly I knew thee, and before thou 
earnest forth out of the womb I sanctified 
thee, and I ordained thee a prophet unto the 
nations." b Nay but, man! it is I myself 
that am an evil spirit, dwelling in eternity, and 
rebelling against the Author of all good: and 
as the sin is eternal, so should be the punish- 
ment. But a voice from heaven speaks of infinite 
compassion. He whom I am offending leaves 
me not eternally to " the fire that never shall be 
quenched ; where their worm dieth not, and the 
fire is not quenched." He pours forth the 
abundance of his loving-kindness. He elects 
me unto the influence of His Holy Spirit. He 

a Job, xxxviii. 2 — 4. 

b Jer. i. 4, 5. To sanctify : " To cleanse a sinner from 
the pollution and filth of sin, to free him from the power 
and dominion of sin, and endue him with a principle of 
holiness," c Mark, ix. 44. 



REVIEW. 225 

washes out the remembrance of sin and its attend- 
ing punishment. He creates this earth and all 
that thereto belongs. He places me in a state 
of probation and trial, and thus gives the means 
of reconciliation and of restoration to goodness. 
Such is the immeasurable gift of infinite mercy : 
and thus is Reason answered when she asks, 
" Why was I placed here upon earth ?" 



226 



FALL OF MAN. 

Upon Adam was bestowed the breath of life ; he 
was spiritually created in the express image of 
his Maker; he was innocent, he was holy, he 
was divine. But, since it is impossible for di- 
vinity to yield to temptation, his soul must have 
also been evil in its nature. Therefore was 
Adam discontented, proud, devilish. 3 In him 
were spiritually united the supreme good and a 
spirit of evil. It was in his power not only to 
remain upright, but to grow in holiness and 
grace. But it was in vain. The archprinciple 
of evil knew that destruction was threatening 
his dark kingdom. The indwelling spirit of 
contradiction which lay enshrined within the 
breast of the first father of mankind listened 
rejoicingly to the false promises of his master, 
the kindred prince of evil. Ambition and pride 
stirred within him, and all the slumbering evil 

a " Infection of nature doth remain ; yea in them that are 
regenerated." Art. ix. 



FALL OF MAN. 227 

of his nature was awakened to activity. He, a 
fallible being, coveted the knowledge of good and 
evil, and believed that, by its possession, he 
should become a god. Thus he fell, and thus 
was effaced the divine likeness of his creation. 
But his guilt was itself his punishment, his 
wickedness was no longer concealed, and he knew 
that he was naked. 

Thus he voluntarily relinquished all oppor- 
tunity of continual advancement towards the 
perfection of holiness, and thus he himself first 
knew the bitterness 

" Of man's first disobedience, and the fruit 
Of that forbidden tree, whose mortal taste 
Brought death into the world, and all our woe, 
With loss of Eden, till one greater Man 
Restore us." 

Thus, then, are we doubly sinners ; in eternity, 
as fallen angels, we rebel against heaven ; and in 
time, as the sons of Adam, sin comes upon all, 
and we yield to temptation. Now we see clearly 
that " our very virtues may be snares unto 
us. The enemy that waiteth for all occasions to 
work our ruin hath found it harder to overthrow 
an humble sinner than a proud saint. There is 
no man's case so dangerous as his whom Satan 

q 2 



228 THOUGHTS ON BEING. 

hath persuaded that his own righteousness shall 
present him blameless in the sight of God. . . . 
Indeed, God doth liberally promise whatsoever 
appertaineth to a blessed life to as many as 
sincerely keep his law, though they be not exactly 
able to keep it. Wherefore we acknowledge a 
dutiful necessity of doing well ; but the meritorious 
dignity of doing well we utterly renounce. We see 
how far from the perfect righteousness of the 
law, the little fruit which we have in holiness 
is ; it is, God knoweth, corrupt and unsound ; we 
put no confidence at all in it, we challenge 
nothing in the world for it, we dare not call God 
to reckoning as if we had Him in our debt books : 
our continual suit to Him is and must be, to bear 
with our infirmities and pardon our offences."* 

Deeper then, far deeper, is our sin than we 
are accustomed to imagine. Now, we see that 
the powerful language of the inspired writers 
fails to give a true picture of our iniquity. 
Eeason and faith join together to tell us, that if 
left to our own power, our portion would have 
been inevitably the black darkness of despair; 
and the heart now truly feels the full meaning of 
words which have hitherto too frequently fallen 

a Hooker's Discourse on Justification. 



FALL OF MAN. 229 

from the lips unheeded and unappreciated, but 
which, in reality, must fall far short of the actual 
depravity of our nature. 

" The way of man is fro ward and strange." 
" There is not a just man upon earth that doeth 
good, and sinneth not." " The heart of the sons 
of men is fully set in them to do evil." " The 
heart is deceitful above all things, and desperately 
wicked. Who can know it?" "I was shapen 
in iniquity, and in sin did my mother conceive 
me." a But yet again was the manifold love of 
Heaven poured forth : — 

" All the souls that are were forfeit once, 



And he that might the 'vantage best have took, 
Found out the remedy ! " 

" The Lord is longsuffering to us-ward, not 
willing that any should perish, but that all should 
come to repentance." b 

a Prov. xxi. 8.; Eccl. vii. 20., viii. 11.; Jer. xvii. 9.; 
Ps. li. 5. 

b 2 Pet. iii. 9. 



Q 3 



230 



REDEMPTION OF SINNERS. 

It is undoubtedly possible, that at this very day 
the manifestation of a man such as Adam might 
be exactly repeated. Then would he and his 
descendants, if they continued upright, have the 
power of themselves to work out their own 
salvation ; but human reason tells us, first, that 
since Adam, with all things propitious, fell in 
Eden, a soul so formed and placed amidst the 
additional temptations of the present time would 
yet more certainly be found irresolute ; and, 
secondly, even were he to stand, he and those of 
his descendants only who continued innocent 
would inherit salvation. But such a limited 
scheme of reconciliation is not in harmony with 
infinite wisdom and goodness. By Omnipotence, 
other means of recovery have been provided. 
" God so loved the world, that he hath given 
his only begotten son, that whosoever believeth 
in him may not perish, but enjoy everlasting 
life." a He " submitted himself to death, even 

a John, iii. 16. 



REDEMPTION OF SINNERS. 231 

the death of the cross ;" a and having been 
" delivered for our offences, was raised again 
for our justification ;" b the propitiation for the 
sins of the whole world." 

" By him, therefore, let us offer the sacrifice 
of praise to God continually, that is, the fruit of 
our lips, giving thanks to his name ; " d " which 
always causeth us to triumph in Christ, and 
maketh manifest the savour of his knowledge ; " e 
who " also suffered for us, the just for the unjust ; 
who did no sin, neither was guile found in his 
mouth ; who, when he was reviled, reviled not 
again ; when he suffered, he threatened not ; but 
committed himself to him that judgeth right- 
eously : who his ownself bare our sins in his own 
body on the tree, that we, being dead to sin, 
should live unto righteousness : by whose stripes 
we are healed." f 

Thus " call to mind, sinful creature ! and 
set before thine eyes, Christ crucified. Think thou 
seest his body stretched out in length upon the 
cross, his head crowned with sharp thorns, and 
his hands and his feet pierced with nails; his 

a Ph. ii. 8. b Eom. iv. 25. 

. c 1 John, ii. 2. <* Heb. xiii. 15. 

e 2 Cor. ii. 14. f 1 Pet. ii. 21—24, 

Q 4 



232 THOUGHTS ON BEING. 

heart opened with a long spear, his flesh rent and 
torn with whips, his brows sweating water and 
blood : think thou hearest Him now crying in an 
intolerable agony to his Father, and saying, My 
God ! my God ! why hast Thou forsaken me?" * 

And these sufferings of our Eedeemer, we 
must remember, were in all probability, in their 
nature, far more intense than those borne by 
many of the earlier and late martyrs. " When He 
was at Gethsemane, the evening on which He was 
betrayed, the evangelist Matthew says, - He began 
to be very sorrowful, and full of anguish, and 
said to his disciples, My soul is very sorrowful, 
even unto death' (Matt. xxvi. 37, 38.). Mark 
in like manner says, ' He began to be greatly asto- 
nished, and to .be full of anguish ' (Mark, xiii. 
33, 34.). Indeed, the original language employed 
by Mark conveys a stronger sense than that in 
this translation ; for ex6a[xfis7(r6oLi imports the 
most shocking mixture of terror and amazement, 
and 7rspi\oi7rog, in the next verse, intimates that 
He felt on every side surrounded with sorrow, 
and pressed down with despondency. While 
thus ' drinking of the brook by the way ' (Ps. 

a Second Homily on the Passion, p. 359. ; Oxford edition, 
1810. 



KEDEMPTION OF SINNEES. 233 

ex. 7.), thrice did He pray to his Father to ' take 
away the bitter cup ; ' and though it was in the 
cool of the evening, ' the sweat ' occasioned by 
the agony of his mind ' was as it were great 
drops of blood falling down to the ground' 
(Luke, xxii. 44.). And when hanging on the 
cross, his piteous and heart-rending exclama- 
tion, ' My God ! my God ! why hast Thou for- 
saken me?' (Matt, xxvii. 46.) doubtless arose 
from the want of a comfortable sense of God's 
presence. 

" Now, whence arose this agony, this inter- 
ruption of the sense of God's presence, this 
intense feeling of destitution during our Lord's 
great extremity, but from the necessity that He 
should suffer f Bodily pain might have been lost 
in enjoyment even during crucifixion (as has 
been manifested in the delights of some martyrs 
in the midst of their tortures) ; but in that case 
the ' soul' of the Messiah could not have been 
an ' offering for sin,' as Isaiah predicted it must 
be. To this end it was that it ' pleased Jehovah 
to crush him with affliction ; ' and it is next to im- 
possible to meditate upon his pathetic exclama- 
tions amid his severe sufferings, without adopt- 
ing again the . . . language of the same prophet, 



234 THOUGHTS ON BEING. 

' Surely our infirmities He hath borne, 
And our sorrows He hath carried.' 

" . . . . Compare his behaviour under suffering 
with that of other martyrs ; many, for example, 
in the third century. He suffered for the space of 
a few hours only; they were made to sustain 
sufferings for days, weeks, months, nay, in some 
cases, years. He suffered the punishment of the 
cross ; they have agonised under boiling oil, 
melted lead, plates of hot iron, or have been 
broiled for days over a slow fire, or shut up in 
fiercely glowing brazen bulls, or have had their 
members cut and torn off one after another in 
tedious and barbarous succession. Yet He 
lamented and they triumphed. Is not this in- 
finitely astonishing upon any other theory of 
religion than ours ? Is it not incomprehensible 
that the Master of our faith, ' the Captain of our 
salvation,' should be abashed and astounded at 
the sight, or even the contemplation, of death, and 
that his servants and followers should triumph 
in the midst of unequalled torments ? The one 
is seized with sorrow even unto death ; the others 
are transported with joy. The one sweats, as it 
were, drops of blood at the approach of death ; 
the others behold a divine hand wiping off their 



REDEMPTION OF SINNERS. 235 

blood, but not their tears, for none do they shed. 
The one complains that God forsakes Him, the 
others cry aloud with rapture that they behold 
Him stretching forth his hands to encourage 
and invite them to Him. 

" All this cannot be because his bodily torment 
is greater than theirs ; nor can it be because they 
have more internal strength and holiness than 
He has. But it is because God administers more 
comfort to them than to Him." a Such are the 
sufferings, in their nature inconceivable by human 
faculties, which, in their awful reality, in their 
mysterious design, and in their immeasurable love, 
I with a steadfast faith unhesitatingly believe. 
But there is, I am aware, a numerous class who, 
believing in the Christian doctrine of redemption, 
are unable to regard it as a free gift of infinite 
mercy. They know that every soul enters into 
the world as a child of sin, that he is utterly 
unable of himself to obtain the means of pardon 
and reconciliation, and that he would be inevi- 
tably doomed to eternal punishment, but for the 
sacrifice of Him who longs as a father for the 
returning love of his children, to all of whom, 
who believe upon his name, is forgiveness freely 

a Gregory, p. 291. 



236 THOUGHTS ON BEING. 

given. They assert, that since each newly created 
soul would have been exposed to the certainty 
both of temporal pain and of eternal torment 
in consequence of the guilt of one who lived six 
thousand years ago, and over whose actions he 
could have had no control; that therefore the 
means of forgiveness is a gift, not of mercy, but 
of justice ; and that even the intense suffering 
which we have been contemplating would not, 
as a work of love, surpass that of which even 
our human affection is capable. 

We find the views of those who thus argue 
stated in the following language : — 

"Let us imagine that you and I as earthly 
parents may have been, by the hand of death, 
liberated from this world, and that through the 
one sacrifice of the Great Founder of our Faith 
we are now dwelling amid the mansions of the 
blessed. Hence we look down upon that earth 
which we have quitted, and our eye first seeks 
those loved children whose bodies we have sup- 
ported, and whose souls we have striven to guide 
aright. But instantly, with the rapidity of un- 
fettered thought, we learn these two truths — the 
one painful and very bitter, the other brightened 
with peace and great joy. We perceive that 



KEDEMPTION OF SINNERS. 237 

those so endeared to us are as sheep going astray, 
and are as birds falling into the net of the fowler ; 
but, at the same instant, we are made conscious 
that, by the willing sacrifice, but for a short 
season, of the happiness of heaven, by entering 
again into the flesh, and thus submitting ourselves 
for a few years to trial, and to pain, and to an 
ignominious death upon earth, they may yet be 
recovered to the fold of the true Shepherd. Is it 
possible that one of us would hesitate ? Should 
we not be unworthy of happiness ; should we not 
rather be incapable of its enjoyment if we refused 
to rescue our children from everlasting punish- 
ment, by undergoing an infliction so slight that 
comparison with that which threatens them is 
impossible. 

" If a mortal then, with all his doubts and 
fears weighing heavily upon him, and his per- 
ceptions of love and charity all obscure, now 
feels ready and willing joyfully to offer himself 
as a sacrifice for the welfare of those children 
who are not his by creation, but only by associa- 
tion ; if a mortal should be thus eager, and 
deem it no great trial of his affection, could we 
then call infinite that love which, for a short 
season, relinquishes the divine attributes, and 



238 THOUGHTS ON BEING. 

assumes the human form, in order to save from 
condemnation not the limited offspring of the 
flesh, but the whole army of spiritual believers, 
who, if the birth of the body be the creation of 
the soul, would have suffered for sin they had 
not committed, and over which, either in act or 
thought, they could have had no control; could 
we really and truly call that love infinite which 
is thus a sacrifice for the salvation of children, 
his not by association only, but by creation." 

These are thoughts with which manv con- 
scientious men have been perplexed ; but since 
we heartily and steadfastly believe that salvation 
is indeed a free gift of love, in which we " rejoice 
with joy unspeakable and full of glory," a in- 
estimable is that power of reason which, in unison 
with every tendency of revelation, teaches us the 
eternal existence of the soul, for, we must then 
confess that condemnation is deserved by all. We 
then clearly see the infinity of our guilt, we learn 
that we have unceasingly rebelled against the 
laws of goodness ; and that, as a spirit of contra- 
diction, we may have been actively present in the 
heart of Adam, assisting our great master the 
prince of spiritual evil in alluring the first created 
a l Pet. i. 8. 



REDEMPTION OF SINNERS. 239 

man to destruction. " The man who knows him- 
self to be a devil is in a fair way to be a saint." a 

Now, with a lively faith we inwardly feel in all 
their power the beautiful Scripture descriptions 
of the infinite depth of redeeming love. " 
the depth of the riches both of the wisdom and 
knowledge of God," "according to the eternal 
purpose which he purposed in Christ Jesus our 
Lord ; of whom the whole family in heaven 
and earth is named." that we " may be able 
to comprehend with all saints what is the breadth, 
and length, and depth, and height, and to know 
the love of Christ, which passeth knowledge." b 

" I see the glory and blessedness of God in 
giving his Son to die for such sinners as I am, 
and would give the world to have a lively gra- 
titude and burning love to him in my heart; 
but can have no peace but in thinking that he 
died for my ingratitude. ... To comprehend the 
breadth, and depth, and length, and height of 
the love of Christ, we must first take the dimen- 
sions of our own sin. ... A thousand saints with 
all their fortitude, patience, and united efforts, 
could not bear the burden of one sin. What, 
then, did Christ endure when all the sins of the 

a Adams, p. 291. b Eph. iii. 11. 15. 18, 19. 



240 THOUGHTS ON BEING. 

world were laid on him? 'Herein is love,' — 
superlative, inconceivable, infinite — that he ' sent 
his Son to be the propitiation for our sins/ 
without exception of any sins or sinners ! . . . . 
Christ says to man, c Live ! ' not for any good he 
sees in man, but when he is, and because he is, 
lying in his blood. He can enlighten the dark 
heart ; he can purge the defiled heart ; he can 
bend the stubborn heart ; he can fix the incon- 
stant heart ; he can quicken the dead heart ; he 
can spiritualise the earthly heart ; he can 
universalise the selfish heart ; he can comfort 
the sorrowful heart ; all cold and icy as it is, he 
can make it a heart of pure love; he can be 
himself in the heart. Blessed be his name ! " a 

" Surely our infirmities he hath borne, 
And our sorrows he hath carried them. 
He was wounded for our transgressions, 
Was smitten for our iniquities. 
The chastisement by which our peace is effected was 
laid upon him, 
And by his bruises we are healed. 
Jehovah hath made to light upon him the iniquity of us 
all. 
For the transgressions of my people he was smitten to 
death, 



a Adams, p. 308. 310. 



REDEMPTION OE SINNERS. 241 

Although he had done no wrong, 
Neither was there any guile in his mouth, 
Yet it pleased Jehovah to crush him with affliction. 
Of the travail of his soul he shall see and be satisfied. 
By the knowledge of him shall my servant justify many, 
For the punishment of their iniquities he shall bear. 
He poured out his soul unto death, 

And was numbered with the transgressors ; 
And he bare the sins of many, 
And made intercession for the transgressors." a 

Thus once more true holiness appeared again 
upon earth, aud thus was made clear that type 
of regeneration which was by the creation of 
man first shadowed forth. As, in the beginning, 
by the union of the breath of life with an evil 
spirit of rebellion that spirit became a participator 
in the Divine influence, and therefore innocent 
in itself, so, by the mysterious union of the 
Divine essence with a human soul, fallen human 
nature was restored, and yet again a Being of 
perfect innocence appeared. By his miraculous 
birth He became man, and in the same state of 
innocence which Adam possessed before he fell ; 
but, like Adam's, his too was a twofold nature. 
In his distinct human existence his soul was an 
union of good with the liability to evil. In Him, 
as in Adam, was the exercise of faith, love, and 

a Lowth's Isaiah, liii. 4. 6. 8. 12. ; Dan. ix. 24. 26. 
R 



242 THOUGHTS ON BEING. 

charity necessary for the perfecting of his human 
nature, thus to render it worthy of reward. 
Neither was He infallible nor in a state of per- 
fection, absolute and unalterable : in his human 
nature, He was not immutable ; for even in Him 
resistance to temptation required the active 
exercise of free will. " In that He himself hath 
suffered, being tempted, He is able to succour 
them that are tempted : " a "for we have not a 
high priest which cannot be touched with the 
feeling of our infirmities, but was in all points 
tempted like as we are, yet without sin." b It 
was in the form of the first Adam, and in that of 
his descendants, that the fallen angels would 
have been enabled, by the infused breath of their 
Creator, to work out of their own merits the 
means of their salvation. But he and they 
yielded to temptation, and shame and failure is 
their inheritance. It was in the form of the 
second Adam that the saving spirit of their 
Creator rebuked the arch-principle of evil, and 
of His own righteousness worked out the salva- 
tion of every fallen son of man who shall believe 
upon His name. The first Adam is the union 
of an evil spirit of rebellion with the breath of 
a Heb. ii. 18. b lb. iv. 15. 



REDEMPTION OE SINNERS. 243 

life; the second is the union of the rebellious 
spirit of man with the Giver of Life. Both were 
fallible ; both might have yielded to temptation. 
But " the first man Adam was made a living 
soul; the last Adam was made a quickening 
spirit." "As in Adam all die, so in Christ shall 
all be made alive." By the union in Him of the 
divine nature with the human soul, the means of 
salvation were given ; and, by His righteousness, 
innocence was again offered to man. He, the 
Mighty Saviour, it is who sends his Messenger 
of Comfort after him, that we beings of evil 
should once again receive the breath of eternal 
life. In the form of the Holy Ghost is the 
breath of life, " even the Spirit of Truth, which 
proceedeth from the Father," a once more poured 
forth upon all that believe in His name. " Jesus 
saith unto him, I am the way, and the truth, and 
the life. Xo man cometh unto the Father but 
by me." b " And I will pray the Father, and 
he shall give you another Comforter, that he may 
abide with you for ever; even the Spirit of 
Truth ; whom the world cannot receive, because 
it seeth him not, neither knoweth him ; but ye 
know him, for he dwelleth in you, and shall 

a John, xv. 26. b lb. xiy. 6. 

r 2 



244 THOUGHTS ON BEING. 

be in } r ou." a " And he breathed on them, and 
saith unto them, Receive ye the Holy Ghost." b 
" Repent, and be baptized every one of you in 
the name of Jesus Christ for the remission of 
sins, and ye shall receive the gift of the Holy 
Ghost." ' Thus are we placed in the position of 
our first parents before they knew sin and fell 
from innocence ; thus, as evil spirits, by believing 
on Him than whom " there is none other name 
under heaven given among men whereby we 
must be saved," d is there renewed a right spirit 
within us. Adam, by the breath of his Maker, 
ceased to be a spirit of evil, and he became a 
living soul. By faith in the second Adam, and 
by the gift of the Holy Ghost, the breath of life 
is united to our natural spirit of evil, sin becomes 
dead within us, and we are born again and of 
the Spirit. The first Adam was elected unto an 
earthly birth of the free grace of God, and into 
his rebellious soul was mysteriously " breathed 
the ' Breath of Lives,' the Divine Essence, the 
redeeming Word, the sanctifying Spirit ; " and 
thus was Adam made in the image of his 
Creator. The chosen of the sons of men are 

a John, xiv. 16. b John, xx. 22. 

c Acts, ii. 38. d Acts, iv. 12. 



KEDEMPTION OF SINNERS. 245 

elected unto a second birth of regeneration of the 
free grace of God. and by repentance and faith in 
the second Adam. He in whom " dwelleth the 
fulness of the Godhead bodily" enters into their 
heart. " He that keepeth his commandments 
dwelleth in Him, and He in him." a And thus 
into the rebellious soul of man is mysteriously 
" breathed the ' Breath of Lives,' the Divine 
Essence, the redeeming Word, the sanctifying 
Spirit," and thus are we renewed in the image 
of our Creator. b Then with Him we sing re- 
joicingly of infinite love, and give thanks that 
we are not as other men are. The all-merciful 
gift of faith in a redeeming sacrifice has been 
bestowed upon us. Into our hearts has been 
poured forth abundantly the riches of the Holy 
Spirit. We are of the elect, and our feet no 
longer go astray. 

a 1 John, iii. 24. 

b " This marvellous conjunction and incorporation with 
God is first begun and wrought by faith." — Bishop Jewell. 



24ti 



TYPE PREFIGURED IN ADAM. 

In Adam was indeed prefigured the type of 
man's regeneration ; and thus far have we traced 
its fulfilment. But we must not here rest satis- 
fied: still further must we seek resemblance. 
As Adam, coming from the hands of his Maker, 
was placed in the garden, that there, by resistance 
to temptation, he might grow in grace and ap- 
proach nearer to perfection, so we, after we shall 
have " put off the old man, which is corrupt, and 
have put on the new man, which, after God, is 
created in righteousness and true holiness," a 
— so we then, after our second birth, shall go 
forth into the world with our loins girded, stead- 
fast to withstand the wiles of our great Enemy. 
Adam was not infallible, nor was he in a state of 
unlimited happiness ; for his thoughts were not 
sufficiently purified for the kingdom of heaven, 
and at his creation he was fitted only for this 
world of sense. " There was not a man to till 

a Eph. iv. 22. 



TYPE PREFIGURED IN ADAM. 247 

the ground. And the Lord God took the man, 
and put him into the garden of Eden, to dress 
it and to keep it." ; As he was permitted to see 
the beginning of the heavenly path, and was not 
qualified to enter the courts of heaven until, by 
the right exercise of free will and by resistance to 
temptation, he should have of his own strength 
commenced an advance towards the perfecting of 
his spirit, so neither can we be an acceptable 
people until, after justification by faith, we shall 
of our own strength and free choice have mor- 
tified the desires of the flesh, and put on the 
whole armour of righteousness. For, " What 
doth it profit, my brethren, though a man say 
he hath faith, and have not works ? can faith 
save him ? If a brother or sister be naked, and 
destitute of daily food, and one of you say unto 
them, Depart in peace, be ye warmed and filled ; 
notwithstanding ye give them not those things 
which are needful to the body; what doth it 
profit ? Even so faith, if it hath not works, is 
dead, being alone. Yea, a man may say, Thou 
hast faith, and I have works : shew me thy faith 
without thy works, and I will shew thee my 
faith by my works. For as the body without 

a Gen. ii. 5. 15. 
r 4 



248 THOUGHTS ON BEING. 

the spirit is dead, so faith without works is dead 
also." a 

And now it is by obedience to the will of our 
Father which is in heaven that we are to make 
ourselves meet to become partakers of his ever- 
lasting kingdom. As yet we have but thrown 
off our old evil : it now remains that, by acts of 
love and charity, we qualify ourselves to enter 
into the mansions of the blessed. It is now our 
joy to take the first steps in that path which 
ever leads us nearer and more near to infinite 
perfection of holiness ; a path the end of which, 
even in eternity, we can never reach, but one 
upon which the light of truth ever and evermore 
brightly shines. " The path of the just is as the 
shining light, that shineth more and more unto 
the perfect day." b Let us, then, walk in the 
ways of the Most High which He has set before 
us, not vainly, as do the hypocrites, but "ac- 
cording as His divine power hath given unto us 
all things that pertain unto life and godliness, 
through the knowledge of Him that hath called 
us to glory and virtue : whereby are given unto 
us exceeding great and precious promises ; that 
by these ye might be partakers of the divine 
a James, ii. 14—18. 26. b Prov. iv. 18. 



TYPE PREFIGURED IN ADAM. 249 

nature. And beside this, giving all diligence, 
add to ) T our faith virtue, and to virtue know- 
ledge, and to knowledge temperance, and to 
temperance patience, and to patience godliness, 
and to godliness brotherly kindness, and to 
brotherly kindness charity. For if these things 
be in you, and abound, they make you that ye 
shall neither be barren nor unfruitful in the 
knowledge of our Lord Jesus Christ. But he that 
lacketh these things is blind, and cannot see afar 
off, and hath forgotten that he was purged from 
his old sins. Wherefore the rather, brethren, 
give diligence to make your calling and election 
sure : for if ye do these things, you shall never 
falh" a 

" Now concerning spiritual gifts, brethren, I 
would not have you ignorant . . . there are di- 
versities of gifts, but the same Spirit, And there 
are differences of administrations, but the same 
Lord. And there are diversities of operations, 
but it is the same God which worketh all in all. 
But the manifestation of the Spirit is given to 
every man to profit withal. For to one is given 
by the Spirit the word of wisdom ; to another the 
word of knowledge by the same Spirit ; to another 
a 2 Pet. i. 3—10. 



250 THOUGHTS ON BEING. 

faith by the same Spirit ; to another the gifts of 
healing by the same Spirit ; to another the work- 
ing of miracles ; to another prophecy ; to another 
discerning of spirits ; to another divers kinds 
of tongues ; to another the interpretation of 
tongues: but all these worketh that one and 
the self-same Spirit, dividing to every man seve- 
rally as He will." a " There are also celestial 
bodies, and bodies terrestrial: but the glory of the 
celestial is one, and the glory of the terrestrial 
is another. There is one glory of the sun, and 
another glory of the moon, and another glory of 
the stars : for one star differeth from another 
star in glory." b 

" All glorified spirits will not have the same 
degree of glory. Two things will necessarily 
cause great difference : 1. The quantum of 
mind; and 2. The quantum of grace. (1.) -It is 
idle to suppose that God has made all human 
souls with the same capacities ; He has not. 
There is an infinite diversity : he who has the 
greatest mind can know most, do most, suffer 
most, and enjoy most. (2.) The quantum of 
grace will be another cause of diversity and 
glory. He who received most of Christ here, 

a 1 Cor. xii. 1—11. b 1 Cor. xv. 40, 41. 



TYPE PREFIGURED IN ADAM. 251 

and was most devoted to his service, shall have 
the greatest approach to Him in his own king- 
dom. But all equally holy and equally faith- 
ful souls shall not have equal degrees of glory, 
for the glory will be according to the capacity 
of the mind, as well as the degree of grace and 
improvement. The greater the capacity, provided 
it be properly influenced by the grace of Christ, 
the greater will be the enjoyment. That there 
will be great diversity in the states of glorified 
saints, is the apostle's doctrine ; and he illustrates 
it by the different degrees of splendour between 
the sun, moon, planets, and stars. This needs 
little application. There are some of the 
heavenly bodies that give heat, light, and splen- 
dour, as the sun, and all of the utmost service 
to the world ; some that give light, and compara- 
tive splendour, without heat, as the moon, and yet 
are of very great use to mankind ; others, again, 
which give a steady but not a splendid light, as 
the planets, and are serviceable in their par- 
ticular spheres ; and, lastly, others which twinkle 
in their respective systems, as the stars of differ- 
ent magnitudes." a 

Here, then, is the conclusion which we must 
a Dr. Adam Clarke on 1 Cor. xv. 



252 THOUGHTS ON BEING. 

draw from these reflections. Man merits neither 
esteem nor reward on account of the excellency 
of his intellectual or moral qualities ; nor, if his 
depravity were inherited solely from Adam, 
would he be deserving of censure or of punish- 
ment by reason of the evil nature of his heart. 
But since all his good qualities have been given 
by a Higher Power, and all his sin is within him, 
coeval with his eternal existence, the voice of 
approbation is silenced, and justice pronounces 
condemnation. Most of us, too, indulge that 
tendency to sin which is innate, and thus in- 
clination becomes habitual ; while all neglect 
properly to improve those gifts of grace which 
ought to yield fruit in due season, but which, 
through our negligence, becomes as that seed 
which " fell upon a rock, and as soon as it was 
sprung up it withered away, because it lacked 
moisture."' 1 

" For the kingdom of heaven is as a man 
travelling into a far country, who called his own 
servants and delivered unto them his goods. 
And unto one he gave five talents, to another 
two, and to another one : to every man according 
to his several ability ; and straightway took his 

a Luke, viii. 6. 



TYPE PREFIGURED IN ADAM. 253 

journey. Then he that had received the live 
talents went and traded with the same, and made 
them other five talents. And likewise he that had 
received two. But he that had received one 
went and digged in the earth, and hid his lord's 
money. After a long time, the lord of those 
servants cometh, and reckoneth with them. 
And so he that had received Hye talents came 
and brought other five talents, saying, Lord, 
thou deliveredst unto me five talents : behold, I 
have gained beside them H\e talents more. His 
lord said unto him, Well done, good and faithful 
servant ; thou hast been faithful over a few 
things, I will make thee ruler over many things : 
enter thou into the joy of thy lord. He also 
that had received two talents came and said, 
Lord, thou deliveredst unto me two talents : 
behold, I have gained two other talents beside 
them. His lord said unto him, Well done, good 
and faithful servant ; thou hast been faithful 
over a few things, I will make thee ruler over 
many things : enter thou into the joy of thy 
lord. Then he which had received the one 
talent came and said, Lord, I knew thee that 
thou art an hard man, reaping where thou hast 
not sown, and gathering where thou hast not 



254 THOUGHTS ON BEING. 

strawed ; and I was afraid, and went and hid 
thy talent in the earth : lo, there thou hast that 
is thine. His lord answered and said unto him, 
Thou wicked and slothful servant, thou knewest 
that I reap where I sowed not, and gather where 
I have not strawed ; thou oughtest therefore to 
have put my money to the exchangers, and 
then at my coming I should have received mine 
own with usury. Take, therefore, the talent 
from him, and give it unto him which hath ten 
talents. For unto every one that hath shall be 
given, and he shall have abundance ; but from 
him that hath not shall be taken away even that 
which he hath. And cast ye the unprofitable 
servant into outer darkness : there shall be 
weeping and gnashing of teeth." a 

We are therefore taught to believe that our 
happiness will be in unison, not with the amount 
of our gifts, but with their beneficial application ; 
and it may be that our punishment will be 
proportioned, not to the number or depth of 
our sins, but to the ease with which we have 
yielded to temptation, or the determination with 
which it has been overcome. " He who is heartily 

a Matt. xxv. 14—30. 



TYPE PREFIGURED IN ADAM. 255 

troubled for his anger, in godly repentance, and 
earnestly striving against it, is perhaps a more 
virtuous man than he who, from natural meek- 
ness of temper, is seldom or never angry." a 

a Adam, p, 359. 



256 



EEFLECTIONS. 

All inducement to active works of benevolence 
is entirely taken away by the belief that they 
are supererogatory and unnecessary to salvation ; 
that our every impulse is evil ; that no thought 
nor act of ours can be acceptable at the throne 
of our Creator; and that all those who have 
faith are elected to the kingdom of heaven, 
there to enjoy an equal degree of happiness. 
Those who superficially and without reflection 
have adopted this belief are greatly in error. 
But this is a question which has been made the 
subject of warm discussion ; it is a question, too, 
of vital importance, and one which ought not to 
be hastily dismissed. Let us, therefore, devote 
a few lines to its consideration. 

Can any amount of faith make holy one whose 
life has been a continued scene of callous in- 
difference to the welfare of his fellow-creatures, 
or of habitual cruelty towards the brute creation ? 
towards living beings that feel as we do — beings 
given to man for his use, but not to be made 



EEFLECTIONS. 257 

the means of unrighteous gain, or a source of 
thoughtless excitement. Such an one may per- 
haps die with the minister of religion by his 
side, and with the words of repentance, induced, 
not by hatred of sin, but by fear of punishment, 
upon his lips ; but if he expects thus to become 
fitted for the abodes of the just in heaven, fatally 
may he deceive himself. " Can faith save him?" 
" Can the Ethiopian change his skin, or the 
leopard his spots ? then may ye also do good 
that are accustomed to do evil." a 

Even Adam in his first innocence was not 
meet for the joys of the blessed. Even he re- 
quired time, not for repentance, but for the 
exercise of virtue and the strengthening of his 
holiness. Faith in a redeeming Creator had been 
given to him, but more than this was required : to 
faith must be added love and charity, for these, 
only as the fruit of faith, and these alone, can 
give a true foundation for the hope of heaven. 
And if he in his innocence were all unfit for 
participation even with the lower angels in 
realms of purity, how far from a proper state 
must be even the regenerated heart of the best 
of his descendants ! 

a Jer. xiii. 23. 

s 



258 THOUGHTS ON BEING. 

The hardened sinner steeped in the lowest 
depth of crime, the reckless profligate who in- 
dulges in forbidden folly, the man of fashion 
whose thoughts are fixed upon the heartless 
pursuit of pleasure, may at the last hour profess 
a compulsory belief in the truth of religion ; and 
the tardy death-bed repentance of such an one 
may perhaps save him from eternal condemna- 
tion ; but if he lay the flattering unction to his 
soul that it will be a passport to happiness, 
miserably will he discover the mistake, and 
bitterly repent his folly. 

" Not every one that saith unto me, Lord, 
Lord, shall enter into the kingdom of heaven, 
but he that doeth the will of my Father which 
is in heaven." 3 

Thus calmly do we discuss the murderer's 
chance of forgiveness : but let us ask, where is 
now heard his victim's plaintive cry ? — 

" Thus was I, sleeping, ... at once despatch'd : 
Cut off even in the blossoms of my sin, 
Unhousel'd, disappointed, unanel'd ; 
No reckoning made, but sent to my account 
With all my imperfections on my head." h 

Is his a voice from heaven or from hell ? 



* Matt. vii. 21. b Hamlet, Act 1. Sc. 5. 



REFLECTIONS. 259 

And to this most fearful question the united 
voices of the whole Christian church can give but 
one all-pitying answer. Is it, then, possible that 
happiness can be the portion of him who sees 
punishment inflicted on another, and knows, 
too, whose hand it was that delivered him, un- 
prepared and bound with the chain of sin, into 
the presence of the great Judge ? For we all 
shall know even as we are known, and every one 
will know each the other's state. " And in hell 
he lift up his eyes, being in torments, and seeth 
Abraham afar off, and Lazarus in his bosom. 
. . . But Abraham said, Son . . . between us and 
you there is a great gulf fixed ; so that they 
which would pass from hence to you cannot, 
neither can they pass to us that would come 
from thence." a The conscious cause of another's 
continuous ill dare not ask for pardon ; but even 
if despair compel the tones of supplication, 
justice would pass condemnation ; and should 
mercy yet wash away the stain of sin, the 
knowledge of his victim's lot must still hang 
heavily upon his soul. Can the murderer be in 
heaven if the murdered be in hell ? 

A patriarch's lifetime, given to works of love 

a Luke, xvi. 23—26. 
s 2 



260 THOUGHTS ON BEING. 

and charity, would not in such a case avail. 
To the winds, then, is scattered all value of a 
repentance induced by fear, beginning within 
the prison and ending upon the scaffold. There- 
fore, " Follow peace with all men, and holiness, 
without which no man shall see the Lord: 
looking diligently lest ye be as Esau, who for 
one morsel of meat sold his birthright. For ye 
know how that afterward, when he would have 
inherited the blessing, he was rejected."* 

" Heaven is wherever God is ; in my heart, if I 
desire it and delight in his presence :" b but " it 
is a vain thing to think that we can take any 
delight in being with Christ hereafter, if we care 
not how little we are in his company here." c 

" Conscience, that mighty troubler of the 
human breast, is a frequent accuser. Paul, 
speaking of the Gentiles, says, ' their conscience 
beareth witness, and their thoughts accuse or 
excuse one another' (Rom. ii. 15.). And, truly, 
none but those who have learnt by experience 
can tell fully what the pangs inflicted by a guilty 
and awakened conscience are. A man may flee 
from many calamities, and bear up with dignity 

a Heb. xii. 14—17. b Adam, p. 400. 

c Adam, p. 401. 



REFLECTIONS. 261 

and patience under others, but he can no more 
flee from an accusing conscience than he can flee 
from himself. ' The spirit of a man may sustain 
his infirmity, but a wounded spirit who can 
bear? 1 (Prov. xviii. 14.). " a "Our future ex- 
istence will be the same kind of life or state of 
being continued which we are fixed in here. 
Death makes no alteration in our condition, it 
only clears up our mistakes about it." b 

We are rebellious spirits in eternity, on earth 
" we are sinners by the corruption of the heart, 
and it is a fatal mistake to suppose that we are 
so only by the commission of sin. Our guilt 
does not then begin to exist when it is brought 
into action, but to appear ; and what was always 
manifest to God is now become so to ourselves 
and others." But in the spirit of the believer 
will be blotted out all remembrance of sin. The 
sinner is utterly unable of himself to effect this 
deliverance from the yoke and thraldom of evil, 
and all-insufficient are words of man to show 
forth his debt of thankfulness. He has " put on 
the new man, which is renewed in knowledge 
after the image of Him that created him;" d and 

a Greg. p. 297. b Adam, p. 399. 

c Adam, p. 269. d Col. iii. 10. 

s 3 



262 THOUGHTS ON BEING. 

has now to work out for himself his own salva- 
tion. Both inward and outward is his justifi- 
cation. He is justified by faith in that he is 
created anew, for " there is no condemnation for 
them that believe." 3 He is justified by faith, 
in the manifestations of the fruit of the Spirit ; 
evidences that would remain dead within him 
unless the working of the Spirit were united with 
the exercise of his own free will. Thus he is 
made meet for the kingdom of heaven. He can 
do evil, he can do good : ample is his power of 
choice. 

" In reality and truth it was out of love that 
God made the world, and indeed out of a super- 
abundant love. This we may well venture to 
assert and even to call it a fact, and that the 
Divine love is also the final cause as well as the 
beginning of creation. A superabundance of 
love in God we must, however, call the final- 
cause ground of creation, inasmuch as He stood 
in no need of it, no need of the love of the 
creature, nor absolutely of the world itself, or 
created things. For in His inmost essence, where 
one depth of eternal love responds fully and 
eternally to the other, He was perfectly sufficient 
a Acts, ix. 



REFLECTIONS. 263 

for Himself. And yet it is even so there is in 
God this superabundance of love, for He has 
created the worlds, and it is the Divine will to be 
loved by His creatures. For this end and pur- 
pose has He created them ; and because He 
would have their love He has created them 
free, and given both to the pure spirits and to 
men a free will. The whole secret in the re- 
lation subsisting between the creature (and man 
especially) and the Creator, lies in this great fact, 
that He has created them out of love, and re- 
quires in return the service of their love. There 
is, perhaps, something awful in this requisition, 
and in the relation thus found to subsist be- 
tween a weak and imperfect creature and the 
Infinite and Omnipotent Being. But it is even 
so : we are really free, and are really required 
by God to give him our love." a Therefore, let 
not the sincere Christian be tardy in well-doing, 
let him not neglect one opportunity of serving 
others ; nay, rather let him seek out distress and 
hasten to assist it. " It must not be forgotten, 
that though by justification we are freed from 
punishment and brought into a state of ac- 
ceptance, yet, as the justification described by 

a Schlegel, p. 128. 
s 4 



264 THOUGHTS ON BEING. 

Paul is a state without degrees, it does not, nor 
was intended to, furnish the measure of the 
degrees of future happiness. Though we are 
brought into a state of justification, independ- 
ently of good works, yet the degrees of future 
happiness will be graciously apportioned to ' our 
works of faith and labours of love 7 performed 
subsequently to the ' renewal of our minds ' by 
Divine influences. . . Hence it is that we are 
exhorted to 'grow in grace,' to l press forward' 
to more exalted attainments, to be more and 
more c transformed into the image of God,' that 
we may here live fully under the privileges and 
immunities of men truly free, and in due time 
obtain a larger portion of that ' blessing of the 
dead who die in the Lord, who rest from their 
labours, and their works do follow them' (Rev. 
xiv. 13.)." a So that in proportion to the 
amount and nature of those thoughts of love 
and charity, and those works of benevolence, 
which are the fruit of the Spirit, and follow the 
gift of faith and regeneration, so will be the 
extent of that happiness which we shall receive. 
Let us not, therefore, devote too much time to 
the acquirement of temporary information. Let 
a Gregory, p. 40 b. 



REFLECTIONS. 265 

us not aspire to reach too high a position in the 
calling which we have chosen, but let us rather 
be contented with that amount of technical 
knowledge which the requirements of existence 
render absolutely necessary, and let us find in 
the retirement of home that serenity of mind 
which raises the thoughts to dwell upon the 
mysteries of our immortal Being : — 

" How various his employments whom the world 
Calls idle, and who justly in return 
Esteems that busy world an idler too ! 
Friends, books, a garden, and perhaps his pen, 
Delightful industry enjoy 'd at home, 
And nature in her cultivated trim 
Dress'd to his taste, inviting him abroad, — 
Can he want occupation who has these ? 
Will he be idle who has much t' enjoy ? 

He that attends to his interior self, 

That has a heart, and keeps it ; has a mind 

That hungers, and supplies it ; and who seeks 

A social, not a dissipated life, — 

Has business ; feels himself engaged t' achieve 

No unimportant, though a silent, task. 

A life all turbulence and noise may seem, 

To him that leads it, wise, and to be praised ; 

But wisdom is a pearl with most success 

Sought in still water, and beneath clear skies. 

He that is ever occupied in storms, 

Or dives not for it, or brings up instead, 

Vainly industrious, a disgraceful prize." 

Cowper. 



266 THOUGHTS ON BEING. 

Let not the man of business engage too 
eagerly in the pursuits of civilised life ; let him 
not devote his attention by day and his thoughts 
by night to the examination of commercial un- 
dertakings ; let him not strive, by worldly wisdom, 
perseverance, and industry, perpetually to in- 
crease his store of unhallowed profit, looking 
upon wealth as his idol, making a good position 
in society the object of his anxiety, and for- 
getting that he and all the many who toil with- 
out ceasing for his superfluities (but for their 
bare maintenance) are one and all engaged in 
the great battle of good against evil, in which 
either victory or defeat is certain and eternal. 
Neither let him whose footsteps tread in a more 
intellectual walk direct his energies too deter- 
minedly towards the intricacies of his profession, 
nor dive too deeply into its mysteries ; let him 
not seek to make himself too well acquainted 
with its changeful aspect in the past, to become 
too familiar with the merits of its position in 
the present, nor speculate with too great con- 
fidence upon its perfection in the future. He 
who does these things may lay up for himself a 
fund of treasure and a store of knowledge, valu- 
able here, but it will be knowledge that will lose 



REFLECTIONS. 267 

all value with advancing age, and that profiteth 
not in the life to come. It will be knowledge 
that, here, will induce him to place trust in 
things that will sooner or later absolutely perish ; 
it will draw him further and further from the 
path of holiness, and render him continually less 
and still less able to discern between truth and 
falsehood. It will be knowledge that hereafter 
will be not only useless but injurious ; it will be 
a clog lying heavily upon his soul, dragging her 
continually from higher and more holy aspira- 
tions ; it will be knowledge which, with constant 
supplication, she will ever pray may be blotted 
out from remembrance. 

" My son, if thou wilt receive my words, and 
hide my commandments with thee ; so that thou 
incline thine ear unto wisdom, and apply thine 
heart to understanding ; yea, if thou criest after 
knowledge, and liftest up thy voice for under- 
standing; if thou seekest her as silver, and 
searchest for her as for hid treasures ; then 
shalt thou understand the fear of the Lord, and 
find the knowledge of God." a 

Seek, therefore, for the knowledge of things 

a Prov. ii. 1 — 5. 



268 THOUGHTS ON BEING. 

which expire not with this life. Seek for the 
knowledge of those deep things of nature, the 
visible thoughts of an Allwise Creator, which 
show forth his glory so long as duration con- 
tinues ; which form, in union, one mighty ever- 
lasting whole, perfect in all its parts, designed 
by infinite mercy for the eternal happiness of 
man ; and which can be fully comprehended by 
those alone who, having here a heart to feel, 
and a soul to long for, the manifestation of 
infinite wisdom, will hereafter be permitted to 
enter those everlasting habitations where thought 
is knowledge, and knowledge will adore. 

" Consider, then, — since man is a moral and 
responsible, as well as a sinful, creature, whose 
future and everlasting condition will be in- 
fluenced by the habitual tenor of his life and 
conduct, — whether any pursuit can display a 
wisdom more becoming a cultivated mind than 
the acquisition of the means by which it may 
regain the forfeited favour of Heaven, and the 
knowledge which connects time with eternal 
duration, and inspires a hope full of immortality ? 
All else — unless it be duly restricted to its ap- 
propriate use, and each subordinate to the nobler 
purposes of our entire nature — 



REFLECTIONS. 269 

*■ is fume, 

Or emptiness, or fond impertinence, 

And renders us in things that most concern, 

Unpractised, unprepared, and still to seek.' (Milton.) 

" Then, as to intellectual pursuits . . . the 
topics which Christianity supplies . . . furnish 
meditation for the most soaring and inquisitive 
genius ; since they relate to matters of infinite 
moment, infinite dignity, infinite diversity, mani- 
festing the richness of infinite love. What a 
field for the noblest excursions ! Eternal dura- 
tion, — souls immortal ranked in an order of 
existences from which none have the power to 
escape, and involving the awful alternatives of 
perennial bliss or endless woe: — other created 
beings, although spiritual, ever active, ever 
watchful; pure intelligences, from whom the 
secrets of ' the Ancient of Days ' and the closets 
of men's hearts alone are hidden ; always en- 
joying the beatific vision of their Maker, always 
delighting to do His will, always i ministering 
to the heirs of salvation:' — other created beings 
too, the powers of darkness, — l the spiritual 
wickednesses in high places,' — whose number, 
energy, and combination constitute a dreadful 
world of evil spirits, conflicting where they 



270 THOUGHTS ON BEING. 

prevail not, and often harassing those whom they 
are not permitted to overcome: — the Son of 
God, who was also Son of man, He - who cometh 
from Edom with dyed garments from Bozrah,' — 
yielding Himself to humiliation, derision, suffer- 
ing, and death ; then, bursting the bonds of 
the tomb, triumphing not only over death, but 
over ' him that had the power of death, even the 
Devil.' . . Topics such as these, far from being 
ignoble, far from tending to contract the mind, 
give it an expansion of occupation and a glow 
of delight which no discoverer but he who 
has found i the Pearl of great price ' can ever 
attain." a 

Therefore, " Lay not up for yourselves trea- 
sures upon earth, where moth and rust doth 
corrupt, and where thieves break through and 
steal ; but lay up for yourselves treasures in 
heaven, where neither moth nor dust doth cor- 
rupt, and where thieves do not break through 
nor steal ; for where your treasure is, there will 
your heart be also." b 

Thus far have we traced out the fulfilment of 
the type given in Adam. And this we find is 
threefold. We have sought for, and found, his 
a Gregory, p. 254. b Matt. vi. 19—21. 



REFLECTIONS. 271 

origin in evil ; we have hailed the evidence of 
redeeming love in his appearance upon earth ; 
and we have contemplated the opportunity given 
him in Eden of making manifest the fruitful 
works of the Spirit. By faith in Christ, the 
stain of original sin has been in each of us 
blotted out ; a new and spiritual heart has, at our 
second birth, been created within us ; and we are 
now, either for good or for evil, to offer the 
works done in the flesh before the judgment- 
seat of Mercy. "The night is far spent, the 
day is at hand : let us therefore cast off the 
works of darkness, and let us put on the armour 
of light." a The moments fly quickly : the last 
is present ; it has passed away ; and now no 
longer does the choice remain. Ours must now 
irretrievably be the language either of joyful 
trust or of despair. Either " I have fought a 
good fight, I have finished my course, I have 
kept the faith ; henceforth there is laid up for 
me a crown of righteousness : " b — or, " The har- 
vest is past, the summer is ended, and we are 
not saved." 

a Rom. xiii. 12. b 2 Tim. iv. 7, 8. c Jer. viii. 20. 



272 



REPEATED SEASONS OF PROBATION. 

We have been led to believe that distinct intel- 
ligent beings, whether of good or evil, whether 
angels of light or spirits of rebellion, are un- 
limited in number. But the duration of this 
our present time, however extended, must be 
insufficient for the trial of these evil beings, and 
we know that it is by time only that a season of 
probation can be given ; for as time is too limited 
for all, so is eternity too extended even for one. 

But we have seen the high probability, ap- 
proaching indeed to certainty, of an infinitely 
repeated creation and destruction of distinct 
durations of time, each in itself perfected and 
complete. 

During the continuance of our present time 
it is that an elected number of spiritual beings, 
who are in opposition to good, obtain, as the 
free gift of infinite mercy, and through the one 
great and mysterious sacrifice of Him against 
whom they are in a state of contradiction, the 



REPEATED SEASONS OF PROBATION. 273 

means of conversion to holiness and reconciliation 
to eternal Goodness. But there yet remains an- 
other number, be it a greater or a less, in whom 
still dwelleth the consciousness of sin; and to 
them is assigned the still- continuing ever-exist- 
ing eternity, — the measure of punishment, as it 
is the duration of rebellion. Of this number, one 
portion harden their hearts to the commission of 
sin, and wilfully stifle the voice of conscience ; 
and in their behalf reason must remain silent, for 
even by human justice they must be condemned. 
They are in the hands of Omnipotence ; but it is 
Omnipotence in whose infinity mercy is united 
with justice. 

There is a second portion, whose innate and 
original evil is too great to be expiated in this 
present time; they are designedly left in ig- 
norance, and, however willing, are unable to 
turn from their evil ways and repent; for, 
whether He who is " the governor among the 
nations" shall have ordered their sojourning 
upon earth in a Christian or a heathen land, to 
them have the glad tidings of salvation ever been 
denied. 

But " I saw a new heaven and a new earth ; 
for the first heaven and the first earth were passed 

T 



274 THOUGHTS ON BEING. 

away." a Another and yet another time is created, 
another, and it may be a different, dispensation 
is ordained, by an Omnipotent Will, as a means 
by which another order of evil beings may be 
made partakers of the kingdom of heaven. 

Those of us who shall have walked steadfastly 
in the faith without wavering, and shall have 
made ourselves meet to enter into the holy habi- 
tations of our Father, may, in another creation, 
be deemed worthy to be called His ministering 
spirits, and there to work out those high behests 
which are now in our human life given to the 
angels of heaven. " For in the resurrection we 
are as the angels of God in heaven." b To those 
of us who may die in infancy or in early youth, 
before we can understand the promises of the 
Gospel, — to those of us whose understandings may 
be ripened, but into whose hearts the knowledge 
of true religion can have never entered, — may 
there yet in infinite mercy be given another time, 
and thus a second season of trial be afforded. 

All of us have parents, whom we delight to love, 

honour, and obey. Many of us have children, 

who are in our eyes precious " as the lily among 

thorns, and as the apple-tree among the trees of 

» Rev. xxl L b Matt. xxii. 30. Note D. 



EEPEATED SEASONS OF PK0BATT0N. 275 

the wood." 3 Few of us are so lost as not to 
possess a friend, — "a friend," it may be, "that 
sticketh closer than a brother ; " b whose " mouth 
is most sweet, and his countenance as Lebanon, 
- — excellent as the cedars." But those parents 
may themselves become lost to a knowledge of 
the truth, and die without the hope of eternal 
life. Those children, whose being is as our being, 
may forget the early lessons of piety and virtue, 
and perish amidst the thick darkness of iniquity. 
That friend, upon whose tried affection we had 
reposed in trustful love,— before whom we had 
laid open the secret meditation of the heart,— 
with whose soul we had, in earnest communing 
of the spirit, mused upon the things that pertain 
unto eternal life; he — even he — unstable as 
water, may fall away, and his place be found no 
more among the children of promise. And I 
shall be alone, now and throughout the dread 
eternity alone ! alone to tread the thorny path 
of life ; alone to pass through the valley of the 
shadow of death ; alone arise from the grave to 
stand before the judgment ! Hearken, then, thou 
fearful soul, unto the words of our Father which 

a Canticles, ii. 2, 3. b Proverbs, xviii. 24. 

c Canticles, v. 15, 



276 THOUGHTS ON BEING. 

is in heaven ; listen to His voice, and thou shalt 
find comfort. Confide in His promises, and thy 
heart shall no longer fail with fear and doubt. 
He hath said, " Who is my mother ? and who are 
my brethren ? And he stretched forth his hand 
toward his disciples, and said, Behold my mother 
and my brethren ! For whosoever shall do the 
will of my Father which is in heaven, the same 
is my brother, and sister, and mother." a "And 
every one that hath forsaken houses, or brethren, 
or sisters, or father, or mother, or wife, or children, 
or lands, for my name's sake, shall receive an 
hundredfold, and shall inherit everlasting life." b 
Now although we know that " eye hath not seen, 
nor ear heard, neither have entered into the 
heart of man, the things which God hath pre- 
pared for them that love him," — yet if, by the 
all -merciful will of our great Judge, his courts 
should be for me, firmly and faithfully do I believe 
that they will shut out every painful thought, 
and give a peace and joy which passeth under- 
standing. But the voice of charity asks, How can 
I be thus happy, with the knowledge that those 
whom I have held dear, and cherished with the 

a Matt. xii. 48—50, b Matt. xix. 29, 

c 1 Cor. ii, 9. 

• 



REPEATED SEASONS OF PROBATION. 277 

utmost affection of my earthly nature, are plunged 
in woe unutterable ? Nay, not if all, but if even 
one be missing? — one, too, not of that limited 
circle within which I have passed the sweetest 
hours of life, but one of that unbounded sphere 
of universal love within which all men are 
brethren? How can happiness, even in heaven, 
be perfect — nay, how can it exist at all — with 
the consciousness that but one of the children 
of men is in eternal torment ? And how can 
any soul, however sunk in the deepest depths of 
hell, be utterly in intolerable anguish if but one 
heavenly ray of consolation bring him the glad 
tidings that he whom he had loved on earth is 
now in the habitations of the blessed ? 

Dare we, then, to hope that to those of us 
who in youth have been virtuous, but who have 
afterwards walked till death in the paths of 
chosen crime, — that to those of us who, from 
our very birth, have throughout a long life of 
iniquity followed our own desires, have wilfully 
closed our ear to the voice of conscience, and 
have gone down to the grave with the words of 
defiance upon our lip, — dare we hope that to us 
a second time of trial may be given ? Shall 
man, then, attempt to define those attributes of 

T 3 



278 THOUGHTS ON BEING. 

infinite perfection of which he knows not the 
nature ? The number of distinct manifestations 
of times by which the opportunity of conversion 
may be given to spirits of evil, is beyond the 
grasp of man's capacity. Let us not, then, limit 
the numbers of trials which may be afforded, for 
even to one child of sin they may be infinite. 

Praise and great glory, then, be unto Him 
who has now " made known unto us the mystery 
of his will, according to his good pleasure which 
He hath purposed in himself: that in the dis- 
pensation of the fulness of times He might gather 
together in one, all things in Christ, both which 
are in heaven and which are on earth :" a " that 
at the name of Jesus every knee should bow, of 
things in heaven, and things in earth, and things 
under the earth ; and that every tongue should 
confess that Jesus Christ is Lord, to the glory of 
God the Father." b And praise and great glory 
be unto Him who " died for the ungodly," " who 
gave Himself a ransom for all, to be testified in 
due time" d and whose words of promise are, 
"Whosoever shall confess me before men, him 
shall the Son of man also confess before the 
angels of God." e 

a Eph. i. 9, 10. b Phil. ii. 10, 11. * Rom. v. 6. 

d Tim. ii. 6. e Lute, xii. 8. 



REPEATED SEASONS OF PROBATION. 279 

" With respect to the punishments of the 
wicked in a future state we may observe, that 
these may be corporeal, though the happiness of 
the blessed should not be so. For sensuality is 
one great part of vice, and a principal source of 
it. It may be necessary, therefore, that actual 
fire should feed upon the elementary body, and 
whatever else is added to it after the resurrec- 
tion, in order to burn out the stains of sin. The 
elementary body may also, perhaps, bear the 
action of fire for ages without being destroyed, 
like the caput mortuum or terra damnata of the 
chemists. For this terra damnata remains after 
the calcination of vegetable and animal substances 
by intense and long-continued fires. . . . But 
if the punishments of another world should be 
corporeal in some measure, there is still the 
greatest reason to believe that they will be 
spiritual also ; and that, by selfishness, ambition, 
malevolence, envy, revenge, cruelty, profane- 
ness, murmuring against God, infidelity, and 
blasphemy, men will become tormentors to them- 
selves and to each other ; deceive, and be de- 
ceived ; infatuate, and be infatuated ; so as not 
to be able to repent and turn to God till the 
appointed time comes, if that should ever be. 

T 4 



280 THOUGHTS ON BEING. 

" But we are not to suppose that the degree, 
probably not the duration, of future punishment, 
corporeal or mental, will be the same to all. It 
may also, perhaps, be, that there may be some 
alleviating circumstances, or even some admixture 
of happiness." a 

For " that servant which knew his Lord's will, 
and prepared not himself, neither did according 
to His will, shall be beaten with many stripes ; 
but he that knew not, and did commit things 
worthy of stripes, shall be beaten with few 
stripes." b 

We know, that during the existence of our 
present time, and that under the same divine 
dispensation which overshadows us, there are 
angels of light, ministering spirits, "beings in- 
visible, and superior in nature to us, who may 
... be in many respects ministers of God's 
providence, and authors under Him of many 
events to particular men, without altering the 
laws of nature. For it implies no contradiction 
or absurdity to say there are such beings : on 
the contrary, we have the greatest reason to 
think, what has been intimated already, that 

a Hartley on Man, vol. ii. prop. 89. 
* Luke, xii. 47, 48. 



REPEATED SEASONS OF PROBATION. 281 

such imperfect beings as we are far below the 
top of the scale. . . . And since it has been 
proved that all corporeal motions proceed ori- 
ginally from something incorporeal, it must be 
as certain that there are incorporeal substances 
as that there is motion. Besides, how can we 
tell but that there may be above us beings of 
greater powers and more perfect intellects, and 
capable of mighty things, which yet may have 
corporeal vehicles as we have, but finer and in- 
visible ? Nay, who knows but that there may 
be even of these many orders, rising in dignity 
of nature and amplitude of power one above 
another ? It is no way below the philosophy of 
these times, which seems to delight in enlarging 
the capacities of matter, to assert the possibility 
of this. But, however, my own defects suffi- 
ciently convince me that I have no pretension to 
be one of the first rank, or that which is next 
under the All-perfect. 

" Now, then, as we ourselves, by the use of 
our powers, do many times interpose and alter 
the course of things within our sphere from 
what it would be if they were left entirely to the 
laws of motion and gravitation, without being 
said to alter those laws, so may these superior 



282 THOUGHTS ON BEING. 

beings likewise, in respect of things within their 
spheres, — much larger, be sure, the least of 
them all than ours is : only with this differ- 
ence, — that as their knowledge is more ex- 
tensive, their intellects purer, their reason 
better, they may be much properer instruments 
of Divine Providence with respect to us than 
we can be with respect one to another or to 
the animals below us. ... As men may be 
so placed as to become, even by the free exercise 
of their own powers, instruments of God's par- 
ticular providence to other men (or animals), so 
may we well suppose that these higher beings 
may be so distributed through the universe, and 
subject to such an economy (though I pretend 
not to tell what that is), as may render them also 
instruments of the same providence: and that 
they may, in proportion to their greater abilities, 
be capable, consistently with the laws of nature, 
some way or other, though not in our way, of 
influencing human affairs in proper places." a 

" One thing is most clearly proved by this 
text [Matt, xviii. 10.], as it is confirmed by a 
multitude of others, namely, the doctrine, not 

a The Religion of Nature Delineated, by Wm. Wollaston. 



REPEATED SEASONS OE PROBATION. 283 

only of a general, but of a particular providence, 
which, either by ministering angels or by the 
all-comprehend ing eye of Himself, watches over 
those true disciples of Christ who approach most 
nearly to the humility, the meekness, the inno- 
cence, and the simplicity of a child." a 

" He even condescends to take them under his 
protection ; He sends even his most favoured 
angels, those ministers of his that do his plea- 
sure, to guard and watch over those little 
children, and those humble Christians who are 
like them in purity and innocence of mind." b 

" Not only, He adds (ver. 11.), are the angels 
thus employed, but it was the very purpose for 
which even the Son of God came into the world, 
to seek and bring back those who had strayed 
away." c 

Such contemplation of Eternal Providence 
diffusing good to all by means of ministering 
spirits, raises our thoughts far above the things 
of earth, and assists us in the full and perfect 
conception of that "indefinite and perpetual 
extension of the intellectual and moral faculties 
which will be experienced by the l spirits of the 

a Bishop Porteus. b Ibid. c Bishop Mann. 



284 THOUGHTS ON BEING. 

just made perfect ' in the heavenly world ; where, 
although the happiness of each will be so entirely 
replete that he will have no conception of felicity 
greater than his own, yet the understanding will 
be eternally occupied with such an infinity of 
truth as it may be exploring, and contemplating, 
and delighting in for ever, — while the affections 
will be eternally charmed with such an infinity 
of goodness and love as will excite an everlasting 
reciprocation of love to Him 4 who first loved 
us.' " a 

" Much is there in nature which is to remain 
long hidden from man ; much, too, which we 
shall see first of all in the other world, when 
death shall have opened our eyes, and made us 
clear-sighted in one direction or another. But 
the beginning and the end are even here and 
now placed clearly and intelligibly before us, if 
only we are ready and willing to walk by the 
light that is so graciously given us, and here, as 
elsewhere, invariably to refer the first cause and 
the final consummation to the Creator and to 
God. Without such a reference, without thus, 
as it were, placing its two poles in God, the right 
understanding of nature is absolutely impossible ; 
a Gregory, p. 466. 



REPEATED SEASONS OF PROBATION. 285 

and every scientific attempt to attain it, apart 
from, and independently of, God, must, simply 
as such, prove vain, and involve itself in ab- 
surdities. Hence it is, however paradoxical it 
may sound, that we can recognise more distinctly 
and better understand the end of nature, its 
meaning and significance as a whole, than Ave 
can find the final cause of many a single object 
in it, which, however, as contrasted with the 
whole, appears inconsiderable and trifling." a 

But when, in the fulness of time, we shall rise 
to the life immortal, then shall we be " as the 
angels of heaven " now are ; it will then be our 
joy to receive from them drops of that water of 
life now poured forth upon them ; they will still 
sing of the wondrous works now performing for 
the children of men; and through their in- 
struction we shall learn with a perfect knowledge 
wherefore "the Lord hath stretched forth the 
heavens, and laid the foundations of the earth." b 

" We read of the spirits of nature, en- 
souled elementary powers and living forces, 
which are described as being seized and taken 
possession of by the power of evil, but as here- 
after to be set free by the efficacy of redeeming 

a Schlegel, p. 126. * b Isaiah, li. 13, 



286 THOUGHTS ON BEING. 

love, and again subjected to and united to God. 
Now, as connected with this subject, it is de- 
serving of consideration, that in all the declara- 
tions and allusions of the Eternal Truth this 
present earthly nature is spoken of as the battle- 
place of invisible powers ; the debatable ground 
on which the two armies of good and evil spirits 
and elements are posted in hostile array against 
each other, and perpetually coming into collision." a 
" For we wrestle not against flesh and blood, but 
against principalities, against powers, against the 
rulers of the darkness of this world, against 
spiritual wickedness in high places." b " Such as 
Christ triumphed over when, ' having spoiled 
principalities and powers, he made a shew of 
them openly, triumphing over them in it ' (Co- 
loss, ii. 15.), and ' sat down on the right hand of 
the Majesty on high' (Heb. i. 3,) 'far above all 
principality, and power, and might, and dominion, 
and every name that is named, not only in this 
world, but also in that which is to come' (Eph. i. 
21.). ' Against the ruler of the darkness of this 
world,' that is, those evil spirits which still rule 
in those heathen nations which are still in dark- 
ness ; and ' against spiritual wickedness in high 

a Schleg^l, p. 134! b Eph. vi. 12. 



REPEATED SEASONS OF PROBATION. 287 

places,' that is, against those evil spirits which 
have their station in the region of the air." a 

Thus once again do we trace the fulfilment of 
the type given in Adam : " We have sought for 
and found his origin in evil ; we have hailed the 
evidence of redeeming love in his earthly birth 
of regeneration, and we have contemplated the 
opportunity given him in Eden of making mani- 
fest the fruitful works of the Spirit." In the first 
fulfilment of the type we have seen that " by faith 
in Christ the stain of original sin being in each 
of us blotted out, a new and spiritual heart has 
at our second birth been created within us, and 
that out of that heart these words of the same 
Holy Spirit have been poured forth : 'Let us 
therefore cast off the works of darkness, and let 
us put on the armour of light.' b Let us ' bring 
forth, therefore, fruits worthy of repentance,' 
that we be ' a living sacrifice, holy, acceptable 
unto God,' d c for we are His workmanship, created 
in Christ Jesus unto good works.' " e And now 
again a second time is the type fulfilled. Those 
of us who shall " have walked in the statutes 

a Dr. Whitby. b Rom. xiii. 13. 

c Luke, iii. 8. Rom, xii. 1. 

e Eph. ii. 10. 



288 THOUGHTS ON BEING. 

and judgments" of Him who " turneth the 
shadow of death into the morning," a " shall 
receive a crown of glory that fadeth not away." b 
In the realms of bliss in the Heavenly Jerusalem 
shall we be yet a third time freed from the 
bondage of sin, and yet a third time will its stain 
be washed away ; for, " Behold, the tabernacle of 
God is with men, and He will dwell with them, 
and they shall be his people, and God himself 
shall be with them and be their God. And God 
shall wipe away all tears from their eyes; and 
there shall be no more death, neither sorrow, nor 
crying, neither shall there be any more pain : for 
the former things are passed away." And He 
" will give them one heart, and will put a new 
spirit within them." d 

Yet the third time will man be created anew 
after the likeness of his Maker ; for, " when the 
breath shall have gone forth out of this body, 
that returneth again to the dust," then will 
our death be a death unto sin and a new birth 
unto righteousness ; then shall we be " conformed 
to the image of his Son," e "who is the beginning, 

a Amos, v. 8. b 1 Pet. i. 4. 

c Rev. xxi. 3, 4. d Ezek. xi. 19. 

e Rom. viii. 29. 



REPEATED SEASONS OF PROBATION. 289 

the first-born from the dead," a " the faithful 
witness and the first begotten of the dead." b 

Yet a third time shall we strive to make 
ourselves a more acceptable people in His sight, 
" being fruitful in every good work, and increasing 
in the knowledge of God, strengthened with all 
might, according to His glorious power, giving 
thanks unto the Father which hath made us meet 
to be partakers of the inheritance of the saints in 
light, who hath delivered us from the power of 
darkness, and hath translated us into the kingdom 
of His dear Son." And in that day when the 
spirits of the just are made perfect, " there re- 
maineth a Sabbath of rest to the people of God. 
He that is entered into his rest, he also hath 
ceased from his own works, as God did from his." d 
As His rest is a still continuous watchfulness over 
the inhabitants of this world which He hath 
created, and as He graciously inclines his ear 
towards their earnest supplication, so shall we, 
in our eternal Sabbath, and in that kingdom 
which is our inheritance, still continue to offer 
up before his footstool the homage of a true and 

a Col. i. 18. b Rev. i. 5. 

c Col. i. 10—12. * Heb, iv. 9. 

U 



290 THOUGHTS ON BEING. 

faithful obedience; we shall then be immortal, 
spiritual beings, and as the instruments of his 
Divine will we shall be enabled, with him as our 
example, to exercise his long-suffering goodness 
towards the children of men ; in his name we 
shall be around their bed and about their path, 
and as his messengers it will be our duty to 
excite within their hearts the inward working of 
his spirit. " The angel of the Lord encampeth 
round about them that fear him, and delivereth 
them." a 

For, " in the resurrection, we are as the angels 
of God in heaven;" b and as we, by the exercise of 
faith and charity, shall have rendered ourselves 
worthy of a higher sphere of existence, so will 
they, by having performed the will of Him who 
created all things, have become fitted to join the 
heavenly host of a yet higher order of intelli- 
gences; and as they are now the spiritual guides 
which enter into the heart of man, and there, as 
ministering spirits, become the source of every 
right feeling and of every tendency towards good, 
so shall we, in another dispensation of time, be the 
selected messengers of heaven, to visit not only 
a Psra. xxxiv. 7. b Matt xxii. 30. 



REPEATED SEASONS OF PROBATION. 291 

those other fallen angels to whom a season of pro- 
bation shall be given, but also those human souls 
to whom, in this present time, temptation had 
proved too powerful, and for whom infinite mercy 
shall have assigned yet another battle-field of 
faith, — shall have given yet another opportunity 
of reconciliation. We " shall be as the angels of 
God in heaven ; " and " are they not all ministering 
spirits sent forth to minister for them who shall 
be heirs of salvation ?" a Joyfully shall we hasten 
to perform towards all our work of love; with a 
radiant countenance shall we minister unto those 
who shall humble themselves as little children ; 
for " in heaven their angels do always behold the 
face of my Father which is in heaven." b But it 
will be with great gladness and with rejoicing 
indescribable that we shall watch over those 
beings whom on earth we had loved and cherished ; 
we shall enter into their inmost soul: there, as 
the still small voice of conscience, continually 
make known our absolute spiritual presence, there 
continually strive to turn aside the power of evil, 
and there aid without ceasing every aspiration 
for holiness. 

a Heb. i. 14. b Matt, xviii. 10. 

u 2 



292 THOUGHTS ON BEING. 

And now far different is the contemplation of 
that loneliness in eternity which we had trembled 
to believe as possible, and which had appeared to 
us more appalling than companionship even with 
the spirits of evil. The probability to all of us, — 
the inevitable certainty to some, — that in heaven 
we shall mourn the absence of all those we had 
known on earth, still remain unaltered. But, 
striving for the good of those loved ones, we shall 
be associated with the whole army of believers ; 
we shall still, as when on earth a , participate in 
their hopes and fears, in their joy and in their 
sorrow, and join in communion with their very 
soul; and then it will be that we shall first 
repeat, with a full and perfect heartfelt conscious- 
ness of their truth and beauty, those words of 
One who cannot err — " Likewise, I say unto you, 
there is joy in the presence of the angels of God 
in heaven over one sinner that repenteth, more 
than over ninety and nine just persons which 
need no repentance." b 

And ever as we are made conscious of another 
visible creation, of another manifestation of time, 

a "We shall be participating in another manifestation of 
time, and therefore a knowledge of temporary things will be 
possible. 

*> Luke, xv, 10. ?. 



REPEATED SEASONS OF PROBATION. 293 

and of another all-merciful dispensation, by which 
spirits of evil may work out their conversion, 
ever is thy type given in Adam yet again and 
again fulfilled ; and in each renewal of the 
type we shall rejoice with satisfaction and thank- 
fulness, as we are assured that within us the 
knowledge of evil is still further washed away, 
and that the continued and acceptable per- 
formance of the behests of heaven makes us 
more and more like that Mighty One by whose 
power our knowledge of good is continually in- 
creased, and ever more closely blended with our 
very being. Thus ever throughout eternity are 
we approaching nearer and more near towards 
supreme excellence ; but since the infinite re- 
petition of that which is limited never equals 
infinity, even with the infinitely repeated increase 
of heavenly knowledge will the distance between 
us and the fountain of wisdom, power, and 
goodness ever remain infinite. 

Thus in each repeated distinct duration of 
unconnected time is the number of the elect 
continually receiving addition ; that of the re- 
bellious spirits of evil continually diminished. 
In lustre the kingdom of good is ever growing 

u 3 



294 THOUGHTS ON BEING. 

brighter, and ever is the dominion of evil losing 
power. The essential principles of evil are con- 
tinually freed from their spiritual bondage to sin ; 
still is evil made to work unto good,, and eternally 
throughout immeasurable space is the spiritual 
kingdom of righteousness and truth ever more 
widely diffused. 



NOTES. 



Note A. Page 140. 

The immortality of the material body is a doctrine which 
does not appear in the theological systems of antiquity, 
and indeed we have very slight reason for supposing that 
a belief in the everlasting future existed previously to 
the gospel dispensation. " That the Mosaic law did 
contain the revelation in question, has been maintained, 
as is well known by many learned men ; and the illus- 
trious author of the i Divine Legation ' has been assailed 
by many of them, with much acrimony, for denying that 
position." But it is not "easy to conceive, how any 
man of even ordinary intelligence, and not blinded by 
devoted attachment to an hypothesis, can attentively 
peruse the books of the Law, abounding, as they do, 
with such copious descriptions of the temporal rewards 
and punishments (in their own nature so palpable) which 
sanctioned that Law, and with such earnest admonitions 
grounded on that sanction, and yet can bring himself 
seriously to believe that the doctrine of a state of retri- 
bution after death, which it cannot be contended is even 
mentioned, however slightly, in more than a few pas- 
sages, formed a part of the Mosaic revelation." 

" One passage there is, which is commonly understood 
u 4 



296 THOUGHTS ON BEING. 

by Christians as having reference to the Resurrection, 
but which I cannot conceive to have been so designed 
by the writer. In the well-known passage of the book 
of Job, ' I know that my Redeemer liveth,' &c, by the 
' Redeemer/ Christians usually understand the Lord 
Jesus, and by ' the latter day,' the Day of Judgment. 
The other interpretation of the words, which would refer 
them to the deliverance (shortly after recorded) of Job 
from his afflictions, and his restoration to health and 
prosperity, is less likely to occur to a Christian reader 
who takes the passage as an insulated sentence apart 
from the rest of the book. But this latter is the only 
interpretation that is at all consistent with all that had 
gone before, and with the general drift of the work. Job 
is represented as wondering and complaining that such 
a weight of calamity had been heaped upon a man of 
blameless life. His friends reply by insisting that he 
could not have been blameless ; and they vindicate the 
Divine justice on the ground that, whatever he may say 
or think, he must, by some sins (though they cannot 
bring any charge home to him) have called down these 
judgments. They do not, it should be observed, suggest 
any other ground for supposing him a sinner, except the 
mere circumstance of his suffering under a visitation 
which they consider as totally inexplicable except on 
that supposition. He, on the other hand, persists in 
maintaining his innocence. Now if the speakers could 
be supposed to have known, or even believed as pro- 
bable, any such doctrine as that of a future and immortal 
life, it is plain they would have adverted to that topic, 
as cutting short the dispute, and explaining the difficulty. 



NOTES. 297 

If they had had the least particle of the faith of the 
Apostle, they would have said, in his words, ' Our light 
affliction, which is but for a moment, worketh for us a 
far more exceeding and eternal weight of glory,' " &c. a 

Indeed, the book of Job affords confirmation that the 
writer of it, in accordance with the prevailing opinion of 
the time, looked only for temporary rewards and punish- 
ments, and it gives us indisputable proof that he had no 
conception whatever of any existence beyond the grave. 
The character there drawn of Job, presents us with a 
highly-wrought description of the weakness of human 
nature; it furnishes us with an eminent example of patri- 
archal faith which a purer light alone enables the Christian 
to surpass; and it brings vividly before us the satisfaction 
and delight that arose from the fulfilment of hopes which 
an imperfect knowledge of truth had confined to the 
attainment of earthly blessings. Although murmurs 
occasionally escaped his lips, he still looked forward 
with untiring confidence to the time when He who had 
given affliction should withdraw his chastening hand ; he 
rejoiced in the anticipation of an honourable old age, in 
which his losses should be abundantly recompensed to 
him, in which he should be blessed in his possessions, in his 
friends, and in his children. But above all these there 
was reserved unto him one mercy of far greater excellence. 

Adam, in his innocence, conversed with his Creator. 
" The Lord appeared to Abram, and said unto him, 
I am the Almighty God." b "Noah found grace in 
the eyes of the Lord ; " " and God blessed Noah and 

a Whateley's Revelation of a Future State, p. 86, et passim. 
b Gen. xvii. 1. 



298 THOUGHTS ON BEING. 

his sons, and said unto them, Be fruitful and multiply, 
and replenish the earth." a And thus, as the crowning 
reward of his suffering endurance, Job trustfully hoped 
that he also should be favoured like unto " Moses, 
whom the Lord knew face to face ; " that he also should 
be made a participator in this blessing that was granted 
to Adam, to Abraham, and to Noah; that he also, 
before he " was laid to his fathers and saw corruption," 
should be gladdened with the immediate presence of the 
Deity. We are told of his repinings, of his trustfulness, 
and of his reward. " Wherefore then hast thou 
brought me forth out of the womb ? O that I had 
given up the ghost, and no eye had seen me ! I should 
have been as though I had not been ; I should have been 
carried from the womb to the grave. Are not my days 
few ? Cease, then, and let me alone, that I may take 
comfort a little, before I go whence I shall not return, 
even to the land of darkness and the shadow of death." 
" And Elihu said, Surely God will not do wickedly 
if He set His heart upon man, — if He gather unto 
Himself His spirit and His breath, all flesh shall 
perish together, and man shall return again unto dust." 
" Then Job answered and said, Though after my skin 
worms destroy this body, yet in my flesh shall I see 
God : whom / shall see for myself, and mine eyes shall 
behold, and not another, though my reins be consumed 
within me." h " O that I knew where I might find Him ! 



a Gen. vi. 8., ix. 1. 

b This is a metaphorical expression which signifies intense 
longing. Job confidently believed, even though his body should 
be wasted away by earnestly yearning for the presence of his 



NOTES. 299 

that I might come even to His seat ! I would order my 
cause before Him, and fill my mouth with arguments. I 
would know the words which He would answer me, 
and understand what He would say unto me. He 
knoweth the way that I take : when He hath tried me 
I shall come forth as gold. My foot hath held His steps. 
His way have I kept, and not declined." " Then the 
Lord answered Job out of the whirlwind." " Then 
Job answered the Lord." " Then answered the Lord 
unto Job." " And it was so, that after the Lord had 
spoken unto Job" that "the Lord gave Job twice as 
much as he had before, and blessed the latter end of 
Job more than his beginning." " After this lived Job 
an hundred and forty years, and saw his sons, and his 
sons' sons, even four generations. So Job died, being 
old and full of days." a 

The reader is requested to lay aside all preconceived 
ideas, and to read the whole of the book of Job care- 
fully through three times. The beauty of its language 
will please his imagination, and from its general design 
he will form his own opinion upon the points in 
question. 

deliverer, that the day would come when the Deity would per- 
sonally make clear wherefore He had thought fit to give affliction ; 
and would Himself answer his entreaties—" Wherefore hidest thou 
thy face, and holdest me for thine enemy ? " And that day did 
come, and Job was " blessed." 

a Job, x. 18. 21., xxxiv. 15., xix. 26., xxiii., xxxviii., xl., xliL 



300 THOUGHTS ON BEING. 



Note B. Page 153. 



The light in which the immortality of the soul is gene- 
rally viewed, represents it as a life without end, begin- 
ning upon earth, and continually increasing in length 
for ever. Were we to apply this idea universally to the 
souls of men, we should have existing in the present 
moment, and in every succeeding one, a succession of 
distinct durations, each terminating in the past, each 
measurable in the whole of its length, each called 
infinite^ but each shorter than the preceding. And 
this throughout an infinite future could never be 
otherwise. Is not this a self-contradiction ? Duration 
continuing onwards without end never could become 
infinite by continual increase in length ; infinite duration 
must therefore be eternal. 



Note C. Page 198. 

The majority of commentators agree, I believe, in the 
opinion that the doctrine of the Trinity is shadowed out 
in the Mosaic account of the creation of man, and that, 
at the birth of Adam, there was breathed into him the 
mysterious union of the three Persons. We know that 
Adam fell from his state of sanctification, and that faith, 
repentance, and regeneration thus became necessary to 
him and to all of his descendants. These merciful means 
of restoration are now given to those who believe upon 
that Stone than which " there is none other name under 
heaven given among men whereby we must be saved," 



NOTES. 301 

and for the reception of them by all who lived before the 
sealing of the new covenant, belief in the typical merits 
of the sacrifice was essential. But, previously to his 
fall, Adam had not become corrupt, and therefore clearly 
could not, as fallen man, have been a participator in the 
mystery of redemption. Therefore the Word of Life 
must have been breathed into him in order to cleanse 
his soul from the stain of sin committed in another sphere 
of existence. 



Note D. Page 274. 

If the word "resurrection" be here understood as the 
liberation of the soul immediately after death, as in the 
example of the repentant malefactor, it is then proved 
by Scripture that the righteous enter into the promised 
joys of heaven unfettered by a material prison, and while 
the earthy body is rotting in the grave. But if the 
word be understood as the final resurrection at the Day 
of Judgment, "when we shall be changed," it is then 
proved that another era of creation will succeed that 
hour in which the heavens shall depart " as a scroll 
when it is rolled together," and that there will be granted 
yet another season of probation to those evil beings, 
who, under the present dispensation, shall have failed to 
work out their salvation. 



THE END. 



London : 

Spottiswoodes and Shaw, 

New- street- Square . 



NEW WOEKS I 

MISCELLANEOUS & GENERAL LITERATURE, i 

3 i 

PUBLISHED BY 

Messrs. LONGMAN, BROWN, GREEN, and LONGMANS, 

PATERNOSTER ROW, LONDON. 



Clas&ffirti Jntojr* 



Agriculture and Rural Affairs. 

P Pages. 

Bayldon On valuing Rents, &c. - - 3 

Crocker's Land-Surveying - - 7 

Johnson's Farmer's Encyclopaedia 14 

Loudon's Agriculture - - - 17 

" Self-Instruction - - 17 

" Lady's Country Compan. 17 

Low's Elements of Agriculture - 18 

" On Landed Property - - 18 

" On the Domesticated Animals 18 

Thomson On Fattening Cattle - 30 



Arts and Manufactures. 

Baker's Railway Engineering 
Ball on Manufacture of Tea - 
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Engine ----- 
Brande's Dictionary of Science, &c. 
Budge's Miner's Guide - - - 
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D'Agincourt's History of Art 
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Evans's Sugar-Planter's Manual - 
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Gwilt's Encyclop. of Architecture 
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Humphreys' Illuminated Books - 
Jameson's Sacred and LegendaryAr 
Loudon's Bural Architecture 
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" " Porcelain& Glass 

Scoffern On Sugar Manufacture - 
Steam Engine, by the Artisan Club 
Twining On Painting - - - 
Ure's Dictionary of Arts, &c. 



Biography. 



Bell's Eminent British Poets 
Collins's Life of Collins 
Dunham's Early British Writers - 

" Livesof British Dramatists 
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Grant's Memoir & Correspondence 
Head's Memoirs of Cardinal Pacca 
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Russell's Bedford Correspondence 
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" ' French Writers 
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Stephen's Ecclesiastical Biography 
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Books of General Utility 



Acton's Cookery - - - 
Black's Treatise on Brewing - 
Cabinet Lawyer - 
Donovan's Domestic Economy 
Hints on Etiquette - - 

Hudson'sExecutor's Guide - 
" On Making Wills 



Pages. 

Loudon's Self- Instruction - - 17 

" Lady's Companion - 17 

" Amateur Gardener - 17 

Maunder's Treasury of Knowledge 20 

" Biographical Treasury 20 

" Scientific Treasury - 20 

" Treasury of History - 20 

" Natural 'History - - 20 

Parkes's Domestic Duties - - 23 

Pocket and the Stud - - - 10 

Pycroft's English Reading - - 24 

" Collegian's Guide - - 24 

Reader's Time Tables - - - 24 

Reece's Medical Guide - - - 25 

Rich's Comp. to Latin Dictionary 25 

Riddle's Latin Dictionaries - - 25 

Robinson's Curing, Pickling, &e. 25 

" British Wines - - 25 

Rowton's Debater - 26 

Short Whist 27 

Thomson On the Sick Room - - 30 

Thomson's Interest Tables - - 30 

Webster > Domestic Economy - 32 



Botany and Gardening. 

Ball On the Cultivation of Tea 
Callcott's Scripture Herbal - 
Conversations on Botany 
Evans's Sugar-Planter's Manual - 
Henslow's Botany - - - - 
Hoare On Cultivation of the Vine - 

" On the Roots of Vines 
Hooker's British Flora - 

" Guide to Kew Gardens - 

Lindley 's Theory of Horticulture - 

" Introduction to Botany - 

" Synopsis of British Flora 

Loudon's Hortus Britannicus 

" " Lignosis Londinensis 

" Amateur Gardener 

" Self-Instruction 

" Trees and Shrubs - 

" Gardening - 

" Plants - 

Rivers's Rose Amateur's Guide 
Rogers's Vegetable Cultivator 
Schleiden's Botany, by Lankester 



Chronology. 

Allen On Prerogative - - - 3 

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Bunsen's Ancient Egypt 5 

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Commerce &; Mercantile Affairs. 

Banfield and Weld's Statistics - S 
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Gray's Tables of Life Contingencies 10 
Lorimer's Letters to a Young 

Master Mariner - 17 

M'Culloch'sCommerce& Navigation IS 
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Steel's Shipmaster's Assistant - 29 
Thomson's Interest Tables - - 30 
Walford's Customs' Laws - - 31 



Geography and Atlases. 

Butler's Geography and Atlases - 5 

De Strzelecki's New South Wales - 7 

Erman's Travels through Siberia - 8 

Forster's Geography of Arabia •• 9 

Hall's Large Library Atlas - - 10 

" Railway Map of England - 10 

Johnston's General Gazetteer - 14 

M'Cullorh's Geographical Dictionary 18 

Mitchell's Australian Expedition -' 21 

Murray's Encyclop. of Geography- 22 



History and Criticism. 

Pages. 

Bell's History of Russia - - 16 

Blair's Chron. and Histor. Tables - 4 

Bloomfield's Edition of Thucydides 4 

Bunsen's Ancient Egypt 5 

Coad's Memorandum' 6 

Cooley's History of Discovery - 16 

Conybeare and Howson's St! Paul 6 

Crowe's History of France - - 16 
Pe Sismondi's Fall of RomanEmpire 16 

" Italian Republics - 16 

Dunham's Spain and Portugal - 16 

" Middle Ages - - 16 

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" Denmark, Sweden, &c. 16 

" Poland - 10 

Dunlop's History of Fiction 8 

Eastlake's History of Oil Painting 8 

Eccleston's English Antiquities - S 

Fergus's United States - - - 16 

Fergusson On Art 9 

Foss's English Judges - - - 19 

Foster's European Literature - 19 

Gibbon's Roman Empire - - 19 

Grant's Memoir & Correspondence 10 

Grattan's Netherlands - - - ]fi 

Harrison On the English Language 10 

Haydon On Painting and Design - 1 1 

Head's Memoirs of Cardinal Pacca 11 

Humphreys' Black Prince - - 13 

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FCeigh'tley's Outlines of History - 16 

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Macaulay's Crit. and Hist. Essays 18 

" History of England - IS 

Mackintosh's Miscellaneous Works IS 

" History of England - 1'3 

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Maunder's Treasury of History - 20 

Merivale's History of Rome - - 20 

Milner's Church History - - 20 

Moore's History of Ireland - - 16 

Mosheim's Ecclesiastical History 22 

Mure's Ancient Greece - 22 

Nicolas's Chronology of History - 16 

Passages from Modern History - 28 

Ranke's History of the Reformation 24 

Rich's Comp. to Latin Dictionary 25 

Riddle's Latin Dictionaries - - 25 
Rogers's Ess ivsfromtheEdinburgh 

Review '- - - - - 25 
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Russell's Bedford Correspondence 4 
Scott's History of Scotland - 16 
Smith's St. Paul - - - -28 
" (S.) Lects. on Moral Philo- 
sophy - - 28 
Soames' Latin Church - - - 28 
Southey's The Doctor, &c. - - 23 
Stebbing's History of the Church- 16 
" History of Reformation 18 
Stephen's Church of Scotland - 29 
" (Sir J.) Essays - - 29 
Switzerland, History of - - - 15 
Sydney Smith's AVo'rks - - - 2s 
Taylor's Loyola - - 3d 
Thirlwall's History of Greece - 30 
Tooke's History of Prices - - 30 
Townsend's State Trials - - 31 
Twining's Philosophy of Painting - 31 
Zumpt's Latin Grammar - - 32 

Juvenile Books. 

Amy Herbert - - - - 26 

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Gertrude - - - 20 

Howitt's Boy's Country Book - 12 

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I.aneton Parsonage - - - 26 

Mrs. Marcet's Conversations - - 19 

Margaret Percival - - - - 26 

Marryat's Masterman Ready - - 19 

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Osborne's Oceanus - - - 22 

Passages from Modern History - 2s 

Pycroi't's English Reading -' - 24 



Medicine 

Pages. 
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Moore On Health, Disease ,&Remedy 21 
Pereira On Food and Diet - - 24 
Reece's Medical Guide - - - 25 
Thomson On Food - 30 

Miscellaneous. 

Allen On Prerogative - 
Blakey's Philosophy of Mind 
Coad's Memorandum 
Colton's Lacon - 
De Morgan On Probabilities 
De Strzelecki's New South Wal 



Dresden Gallery - 
Dunlop's History of Fiction ■ 
Graham's English - - - - 9 
Grant's Letters from the Mountains 11 
Hooker's Kew Guide - - - 10 
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" Visitsto RemarkablePlaces 12 
" Domestic Life of Germany 12 
Jeffrey's (Lord) Contributions - 14 
Kay On Education, &c, in Europe 14 
Loudon's Lady's Country Comp. - 17 
Macaulav's Crit. and Hist. Essays 18 
Mackintosh's Miscellaneous "\\ orks 18 
Maitland's Church in the Catacombs 19 
Necker De Saussure On Education 22 
Pascal's Works, by Pearce - 23 & 24 
Plunkett On the British Navy - 24 
Pvcroft's Collegian's Guide - - 24 
" English Reading - - 24 
Rich's Comp. to Latin Dictionary 25 
Richter's Levana - - - - 25 
Riddle's Latin Dictionaries - - 25 
Rowton's Debater - - 26 

Seacard's Narrative of his Shipwreck26 



Sir Roger de Coverley - 
Smith's (Rev. Sydney) Works 
Southey's Common place Book 
" The Doctor, &c. - 
Stephen's Essays - 
Stow's Training System 
Thomson On Food 
Townsend's State Trials 
Walker's Chess Studies - 
Zumpt's Latin Grammar 



Natural History. 



Catlow's Popular Conchology 
Doubledav's Butterflies 



I Moths 



Ephemera and Young On the Salmon 8 



Gray and Mitchell's Birds 

Kirby and Spence's Entomology - 15 

Lee's Taxidermy - - - - 15 

" Elements 'of Natural History 15 

Maunder's Natural History - - 20 

Stephens's British Beetles - - 29 

Swainson On Study of Natural Hist. 16 



Animals ■ 
Taxidermy - 
Quadrupeds - 
Birds - - - _ ■ 
Animals in Menageries ■ 
Fish, Amphibia, &c. 
Insects - - - - 



" Habits and Instincts - 16 

Turton's Shells oftheBritishlslands 31 
Waterton's Essays on Natural Hist. 32 
Westwood's Classification of Insects 32 
Youatt's The Dog - 32 

" The Horse - - - 32 

Novels and Works of Fiction. 

Dunlop's History of Fiction 
Ebtvos' Village Notary - 
Hall's Midsummer Eve - 
Lady Willoughby's Diary 
Landoi's Fountain of Arethusa 
Madame De Malguet _- _ - 
Masterman 
Settlers in Canada 
" Mission - - - 
" Privateers-man 

Sinclair's Sir Edward Graham - 27 
Sir Roger de Coverley - - - 27 
Sketches (The) - 27 

Southey's The Doctor, &c. - - 28 
Twelve' Years Ago: a Tale - - 31 

ivol. Cyclopedias^ Dictionaries. 

Blaine's Rural Sports - - - 4 

Brande's Science, Literature, & Art 5 

Copland's Dictionary of Medicine - 7 

Cresy's Civil Engineering - 7 

Gwilt's Architecture - 10 

Johnson's Farmer's Encyclopedia 14 

Johnston's Geographical Dictionary 14 

Loudon's Agriculture - - - 17 

" Rural Architecture - 17 



Pages. 

Loudon's Gardening - - 17 

" Plants - --- 17 

" Trees and Shrubs - - 17 

M'Culloch's Geographical Dictionary 18 

" Dictionary of Commerce 18 

Murray's Encyclop. of Geography - 22 

Ure's Dictionary of Arts, &c. - - 31 

Webster's Domestic Economy - 32 

Poetry and the Drama. 

Aikin's(Dr.1 British Poets - - 3 

Flowers and their kindred Thoughts 22 

Fruits from Garden and Field - 22 

Goldsmith's Poems illustrated - 9 

Gray's Elegy, illuminated 

Hey's Moral of flowers - 

'• Sylvan Musings - 

Kent's Aletheia - 

L. E. L.'s Poetical Works 

Linwood's Anthologia Oxoniensis- 

Macaulav's Lavs of Ancient Rome 

Mackay's English Lakes 

Montgomery's Poetical Works 

Moore's Poetical AVorks 

" Lalla Rookh - 

" Irish Melodies - 

" Songs and Ballads - 

Shakspeare, by Bowdler 

Southey's Poetical Works 

" British Poets - 

Swain's English Melodies 

Taylor's Virgin Widow - ' - 

Thomson's Seasons illustrated 

" edited by Dr. A.T.Thomson 



Political Economy <3f Statistics. 

Banfield and Weld's Statistics - 3 
Gilbart's Treatise on Banking - 9 
Gray's Tables of Life Contingencies 10 
Kay On the Social Condition, &c, 

of Europe - - 14 

Laing's Notes of a Traveller - - 15 

M'Culloch's Geog. Statist. &c. Diet. 18 

" Dictionary of Commerce 18 

" Statistics of Gt. Britain 19 

" On Funding & Taxation 19 

Marcet's Political Economy - - 19 

Tooke's Histories of Prices - - 30 

Religious and Moral Works 

Amy Herbert ----- 26 

Blakey On Christianity - 4 

Bloonifield's Greek Testament - 4 

" College and School do. 4 

" Lexicon to do. 4 

Book of Ruth (illuminated) - - 13 

Burder's Oriental Customs 5 

Burns's Christian Philosophy - 5 

Callcott's Scripture Herbal - - 5 

Conybeare and Howson's St. Paul 6 

Cook's Edition of the Acts - - 6 

Cooper's Sermons - - - - 6 

Dale's Domestic Liturgy 7 

Dibdin's Sunday Library 7 

Discipline -' - - - - 7 

Earl's Daughter (The) - 26 

Ecclesiastes, illuminated - 23 

Englishman's Greek Concordance 8 

Englishman'sHeb.&Chald. Concord. 8 

Etheridge's Acts and Epistles - 8 

Forster's Hist. Geography of Arabia 9 

Gertrude 26 

Hook's Lectures on Passion Week 11 

Home's Introduction to Scriptures 12 

" Abridgment of ditto - 12 

Howson's Sunday Evening - - 12 

Jameson's Sacred Legends - - 14 

" Monastic Legends - - 13 

Jebb's Translation of the Psalms - 14 

Jeremy Taylor's Works - 14 

Kip's Christmas in Rome - - 14 

" Conflicts of Christianity - 14 

Laneton Parsonage - - - 26 

Letters to My Unknown Friends - 15 

" on Happiness - - - 15 

Maitland's Church in the Catacombs 19 

" On Prophecy - - 19 

Margaret Percival - - - - 26 

Marriage Service (illuminated) - 23 

Maxims of the Saviour - 13 

Milner's Church History - - 20 

Miracles of Our Saviour - - 13 

Montgomery's God and Man - - 21 

Moore On the Use of the Body - 21 

" " Soul and Body - 21 

" 's Man and his Motives - 21 

Morell's Philosophy of Religion - 21 

Mosheim's Ecclesiastical History- 22 

Neale's Closing Scene - - - 22 

Newman's ;J.H.) Discourses - 22 

Paley's Evidences, &c. by Potts - 23 

I 'arables of Our Lord - - - 13 

Parkes's Domestic Duties - - 23 

Sandford's Parochialia - - - 26 

Sermon on the Mount (The)- - 23 

Sinclair's Journey of Life - - 27 

" Business of Life - - 27 



Pages. 

Smith's (G.) Perilous Times - - 28 

" " Religion of Anc. Britain 28 

" " Sacred Annals - - 27 

" (Sydney) Sermons - - 27 

" " Moral Philosophy 27 

(J.) St. Paul - 28 

Soames' Latin Church - - - 28 

Solomon's Song, illuminated - 23 

Southey's Life of tt'eslev - - 29 

Stephen's Church of Scotland - 29 

Tate's History of St. Paul - - 29 

Tayler's Lady Mary - - - 29 

" Margaret; or, the Pearl - 29 

" (Isaac) Loyola - - 30 

Thumb Bible (The) - 30 

Tomline's Introduction to the Bible 30 

Turner's Sacred History - - - 31 

Twelve Years Ago - 31 

Walker's Elementa Liturgica - 31 

Wilberforce's View of Christianity 32 

Wilson's Lands of the Bible- - 32 

Wisdom of Johnson's Rambler, &c. 14 

Woodcock's Scripture Lands- - 32 

Bur a I Sports. 

Blaine's Dictionary of Sports - 4 

Ephemera on Angling 8 

" Book of the Salmon - 8 

Hawker's Instructions to Sportsmen 11 

Loudon's Lady's Country Comp. - 17 

Pocket and the Stud - 10 

Practical Horsemanship - - 10 

Ronalds's Fly Fisher - 26 

Stable Talk and Table Talk - - 11 

The Stud, for practical purposes - 10 

Wheatley's Rod and Line - - 32 

The Sciences and Mathematics. 

Baker's Railway Engineering - 3 

3ourne's Catechism 4 

Brande's Dictionary of Science, &c. 5 

Brewster's Optics - - - - 16 

Conversations on Mineralogy - 6 

Cresy's Civil Engineering - - 7 

DelaBeche'sGeology ofCornwall,&c. 7 

Donovan's Chemistry - - 15 

Farey On the Steam Engine - - 9 

Fosbroke On the Ancient Arts, &c. 16 

• Gower's Scientific Phenomena 

: Herschel's Natural Philosophy 

" Astronomy - 

" Outlines of Astronomy 

Holland's Manufactures in Metal - 

Humboldt's Aspects of Nature 

" Cosmos - 

Hunt's Researches on Light - 

Kane's Chemistry - - - - 

i Kater and Lardner's Mechanics 

Lardner's Cabinet Cyc!opa?dia 

" Hydrostatics &Pneumatics 16 

" and Walker's Electricity 16 

" Arithmetic - 16 

" Geometry - 16 

" Treatise on Heat - - 16 

Marcet's (Mrs.) Conversations - 19 

Matteucci on Physical Phenomena 20 

Memoirs of the Geological Survey 20 

Moseley's Practical Mechanics - 22 

" Engineering&Architecture 22 

Owen's Lectureson Comp Anatomy 23 

Peschel's Elements of Physics - 24 

Phillips's P'ossils of Cornwall, &c. 24 

" Mineralogy, by Miller - 24 

" Treatise on Geology - 16 

Portlock's Geology of Londonderry 24 

Powell's Natural Philosophy - - 16 

Schleiden's Scientific Botany - 26 

Steam Engine (The) ... 3 

Thomson's School Chemistry - 30 

Travels. 

Baxter's Impressions of Europe - 3 

Borrer's Algeria - - - - 4 

Chesnev's Euphrates and Tigris - 6 

Costello's North Wales - - 7 

Coulter's Pacific 7 
De Strzelecki's New South Wales - 
Erman's Travels through Siberia - 
Forester and Biddulph's Norway - 
Head's Tour in Rome - - - 
Humboldt's Aspects of Nature 
Kip's Holydays in Rome 
Laing's Notes of a Traveller - 
Mackay's English Lakes 
Marryat's Borneo - - - - 
Mitchell's Australian Expedition - 
Power's New Zealand Sketches - 
Seaward 's Narrative - 
Wilson's Travels in the Holy Land 
Woodcock's Scripture Lands 

Veterinary Medicine, <5fc. 

Pocket and the Stud - 10 

Practical Horsemanship - - 10 

Stable Talk and Table Talk - - 11 

Stud (The) - - - - 10 

Thomson On Fattening Cattle - 30 

Youatt's The Dog - 32 

The Horse - 32 



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10 NEW WORKS AND NEW EDITIONS 



GRANT-LETTERS FROM THE MOUNTAINS. 

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GRANT- MEMOIR AND CORRESPONDENCE 0E THE 

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GRAY. - TABLES AND FORMULA FOR THE COMPUTATION 

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GRAY AND MITCHELL'S 0RNITH0L0GY.-THE GENERA 

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GWILT.-AN ENCYCLOPEDIA OF ARCHITECTURE ; 

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SIDNEY HALL'S NEW GENERAL LARGE LIBRARY ATLAS 

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HARRIS0N.-0N THE RISE, PROGRESS, AND PRESENT 

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HARRY HIEOVER.-PRACTICAL HORSEMANSHIP. 

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HARRY HIE0VER.-THE STUD, FOR PRACTICAL PUR- 

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HAWKER-INSTRUCTIONS TO YOUNG SPORTSMEN 

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HEAD-HISTORICAL MEMOIRS OE CARDINAL PACCA, 

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12 NEW WORKS AND NEW EDITIONS 



HORNE.-AN INTRODUCTION TO THE CRITICAL STUDY 

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HUMBOLDT— ASPECTS OF NATURE, 

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BARON HUMBOLDT'S COSMOS ; 

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HUMPHREYS -TEE BOOK OF RUTH. 

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HUMPHREYS. -MAXIMS AND PRECEPTS OF THE 

SAVIOUR : Being a Selection of the most beautiful Christian Precepts contained in the 
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HUMPHREYS.-THE MIRACLES OF OUR SAVIOUR. 

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HUMPHREYS-PARABLES OF OUR LORD, 

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HUNT-RESEARCHES ON LIGHT : 

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14 NEAV WORKS AND NEW EDITIONS 



JEBB. -A LITERAL TRANSLATION OF THE BOOK OF 

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R0BINS0N.-THE WHOLE ART OF CURING, PICKLING, 

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R0BINS0N.-THE WHOLE ART OF MAKING BRITISH 

WINES, CORDIALS, and LIQUEURS, in the greatest Perfection ; as also Strong and 
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ROGERS-ESSAYS SELECTED FROM CONTRIBUTIONS 

To the EDINBURGH REVIEW. By Henry Rogers. 2 vols. 8vo. 24s. cloth. 



CONTENTS 



Vol. I. 
ESSAYS, BIOGRAPHICAL and CRITICAL. 

1. Life and Writings of Thomas Fuller. 

2. Andrew Marvell. 

3. Luther's Correspondence and Character. 

4. Life and Genius of Leibnitz. 

5. Genius and Writings of Pascal. 

6. Literary Genius of Plato — Character of 

Socrates. 
1. Structure of the English Language. 
Sacred Eloquence— the British Pulpit. 



9. The Vanity and Glory of Literature. 



Vol. II. 
ESSAYS, THEOLOGICAL and POLITICAL. 

1 . Right of Private Judgment. 

2. Puseyism ; or, the Oxford Tractarian 

School. 

3. Recent Development of Puseyism. 

5. Reason and Faith— their Claims and Con- 
flicts. 

5. Revolution and Reform. 

6. Treatment of Criminals. 

7. Prevention of Crime. 



26 NEW WOUKS AND NEW EDITIONS 



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SCHLEIDEN.-PRINCIPLES OE SCIENTIFIC BOTANY ; 

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SCOFFERN.— THE MANUFACTURE OF SUGAR, 

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SEAWARD.- SIR EDWARD SEAWARD' S NARRATIVE OF 

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THE LIFE AND CORRESPONDENCE OF THE LATE 

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32 NEW WORKS AND NEW EDITIONS. 



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So much of the Diary of Lady Willoughby as relates to her Domestic History, and to the 
Eventful Period of King Charles the First, the Protectorate, and the Restoration (1635 to 1663). 
Printed, ornamented, and bound in the style of the period to which The Diary refers. New 
Edition. In Two Parts. Square fcp. 8vo. 8s. each, boards ; or 18s. each, bound in morocco 
by Hay day. 

WILSON. -THE LANDS 0E THE BIBLE VISITED AND 

DESCRIBED, in an Extensive Journey undertaken with special reference to the promotion 
of Biblical Research and the advancement of the Cause of Philanthropy. By John Wilson, 
D.D. F.R.S. Honorary President of the Bombay Branch of the Royal Asiatic Society, &c. 
2 vols. 8vo. with Maps and numerous Illustrations, ^1. 16s. cloth. 

WOODCOCK-SCRIPTURE LANDS : 

Being a Visit to the Scenes of the Bible. By the Rev. W. J. Woodcock, St. Agnes, Nassau, 
New Providence. With 4 coloured Plates. Post 8vo. 10s. 6d. cloth. 

Y0UATT.-THE HORSE. 

By Wiliiam Youatt. With a Treatise of Draught. A New Edition; with numerous Wood 
Engravings, from Designs by William Harvey. 8vo. 10s. cloth. 

YOUATT.-THE DOG. 

By William Youatt. A New Edition; with numerous Wood Engravings, from Designs 
by William Harvey. 8vo. 6s. cloth. 

*** The above works, which were prepared under the superintendence of the Society for 
the Diffusion of Knowledge, are now published by Messrs. Longman and Co., by assignment 
from Mr. Charles Knight. It is to be observed that the edition of Mr. Youatt's book on the 
Horse which Messrs. L. and Co. have purchased from Mr. Knight, is that which was 
thoroughly revised by the author, and thereby rendered in many respects a new work. The 
engravings, also, were greatly improved. Both works are the most complete treatises in the 
language on the History, Structure, Diseases, and Management of the Animals of which 
they treat. 

ZUMPT'S GRAMMAR 0E THE LATIN LANGUAGE. 

Translated and adapted for the use of English Students, with the Author's sanction and 
co-operation, by Dr. L. Schmitz, F.R.S.E., Rector of the High School of Edinburgh : 
with copious Corrections and Additions communicated to Dr. Schmitz, for the authorised 
English Translation, by Professor ZUMPT. New Edition, corrected. 8vo. 14s. cloth. 

[June 15, 1850. 



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